A short dialogue, wherein is proved, that no man can be saved without good vvorkes

A SHORT DIALOGVE between a Gallāt, a Scholler of Oxforde, and a Church-Papist; wherin is proved that good works are necessary to salvation.

Ridentē dicere verum, quid vetat? praesertim in hac iocosa aetate, cum nil nisi ioci placent.

GAllant.

You are well overtakē sir.

Scholler.

You are welcome sir.

Gall.

I pray sir how farre ride you this vvaie.

Scholl.

To Oxford.

Gall.

And so do I: if you would ride a litle faster, I would be glad of your company.

Schol.

For companye sake, I vvill alter my pace.

Gal.

It seemes you are a schol∣ler by your attire.

Scho.

So I am.

Gal

Of what profession.

Scho.

I study di∣vinity.

Gall.

Then I doubt we shall not passe our vvay so pleasantly as

I hoped I should.

Scho.

Why think you so?

Gall.

Because I see few, or none that study it, but are given much to melancholy, and sadnes, scarce fit for any company. I haue an olde acquaintance in Oxforde, who before he gaue himself to this study, was very pleasant, but since he hath vndertaken this study, hee is cleane altered, scarce the same mā: now no good-fellowship with him, but he is alwaies reading the Bible, or musing, still silent, vnlesse you vrge him to speake.

Scho.

That is a good chaunge. For in that he is alwaies reading the Bible, it is a good signe he is carefull to vnder∣stand the vvord of God, vvhich is the meanes of our salvatiō:* 1.1 in that he is cōtinually musing, it is likely that he doth ruminate, & meditate on that he hath read, to apply it to his vse, & conforme his life accor∣ding to it, vvithout which rumina∣ting

& meditation we make small vse of our reading, but are like vnto conduits which receiue water, but keepe it not. This was prefigured vnto vs in the olde lawe of Moses,* 1.2 where no beast was clean, but such as chewed the cud. Which kind of beastes, vvhen they haue received sufficient food, they sit and recal it againe, & newly run over it, & fit∣ly 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 rea∣ding of the Scriptures, must after the reading thereof ponder, medi∣tate, and ruminate on it, and make vse therof for his own edification. Lastly wheras you say he is very si∣lent, 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 accoūt

of everyb 1.3 idle word,

Gall.

But what neede all this ado? I hope, I shalbe 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 hu¦mour is not that way, yet I hope I haue enough to bee saved; for I know Christ dyed for me, & I be∣leeue to be saued by him only, & not by my workes, I stande not on them,* 1.4 nor put any confidence in thē.

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 salvati∣on?

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 & er∣roneous, & 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, & stu¦dious to approue their calling ther¦by;* 1.5 yet am I far from that blasphe∣mous conceit of the Papists, which you falsely call old, but truely erro∣neous, for so it is; & no lesse erro∣neous is your solitary faith without good workes. This opinion of bare faith hath bin condēned, for an he resie long si••ce, in the heretike Eu∣nomius, vvho thought that a man might be saved if he had faith, how lewdly so ever he lived, as S. Augu∣stine reporteth in his 54. heresie ad Quodvultdeum, and S. Augustine wrote his book de correctione & gra∣tia,* 1.6 against certain that were of this errour in his time and the Apostle Iames tearmeth this kinde of faith,* 1.7 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 mat∣ter, 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 be∣tweene iustification, and salvatiō: to iustification only faith without workes sufficeth,* 1.8 but to salvation is more required: as first, predestina¦tion; then an effectual vocation by the preaching of the worde exter∣nally, & an internal operatiō of the holy Ghost; Then iustification by faith only; afterwards a measure of sanctification, which consisteth of godlines of life & good workes; & then salvatiō; so that without san∣ctification & good works you cā∣not be saved.

Gall.

It is a hard say∣ing, and I hope it is not so, if it be

true, I must confesse,* 1.9 I haue hither∣to reposed my only hope of salva∣tion on faith without works, and I am so deeply setled in this opinion that I shall hardly ever alter my o∣pinion.

Scho.

Yet if you haue mani∣fest 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 pardō 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.* 1.10

Sch••ll.

This matter is proved not only by the godly conversation of all the Patriarkes, Prophets, and holy men of God, but also prefi∣gured in the old law of Moses, and set down in plaine tearmes in ma∣ny places of the new Testament, as Except your righteousnes exceeds the

righteousnes of the Scribes and Phari∣ses, yee cannot enter into the kingdome of God. Now although the righte∣ousnes of the Scribes and Pharisies was farre shorte of theirs, who may be capable of the kingdom of hea∣ven, yet even they were very care∣full, 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 commande∣ments in external action; notwith∣standing they were careful & pre∣cize herein, yet our Savior plainly pronounceth; That excepte our righteousnesse exceede the r ghteous∣nesse of the Scribes and Pharisies w••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 commaunde∣ments in externall action, but also abstaine from evill thoughtes: as namely we should not lust after a woman;* 1.11 for hee that looketh on a vvoman to lust after her, hath alrea∣dye committed adulterie in his hearte: This lust the Scribes and Phari∣sies thought no breach of the law. Again, he requireth 〈◊〉〈◊〉 we should not svveare at all, in our ordinary talke, but our affirmatiōs 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 ordi∣nary talke, so they swore not false∣ly. Againe the Scribes and Pha∣risies 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 re∣quireth 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 o∣ther 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 fa∣vour, I meane to ease you of your cloake and purse; but first I vvill proue your patience. I must take my fist from your right eare, then you vvil turne me the other. Why how now? wil ye resist?

Scholl.

Why not sit?

Gal.

O, I did but proue whe¦ther you would stand to your do∣ctrin or no: I meant you no harme, but you see that you will speake a great deale more then you wil do.

Scho.

Why say you so▪

Gal.

Because cven in your last words, you saide

you were bound in cōscience, not to resist evill, & that if any wil take your cloake away, you must giue him your coate also; and that if one str••ke you on one cheeke, you must turne him also the other: yet you see, you obserue none of all this.

Scholl.

Sir you much mistake the matter, if you thinke that these speeches: resist not evill:* 1.12 if any take your cloake avvaie, giue him your coate also: and, if any strike you on the one cheeke, turne also the other: it you think (I say) these speeches are meant ab••olutely, and alvvaies to be done. For the only drift of our Sav••or in these speeches is, to con∣fute the false opiniō of the Scribes and Pharisies, vvho thought it no offence to do wrong for vvrong, so that their requitall vvere not grea∣ter then the vvrong done them; he tels them that they may not resist evil, that is maliciously hurt again,

if they bee vvronged. As for to re∣sist evill (but not vvith evil, that is, revenge with malice and wronge) it hath beene vsed allvvaies of the godly,* 1.13 opposing thēselues against the wicked practises of the vngod∣ly; yea our Saviour Christ not only reproved those that sould do••es in the tēple,* 1.14 but also overthrew the tables of the mony-changers, and whipt them out of the temple; Paule withstoode Peter to the face,* 1.15 vvhen he went wrong. A∣gaine wee are not alwaies bounde to giue our cloake to him that will take our coate away;* 1.16 for this is spo∣ken respectiuely and not absolute∣ly, that is, rather yeelde our cloak vnto him, then maliciously vvith∣stand him; else vvhy hath God ap∣pointed vs iudges and magistrates, if we may not vse their help?* 1.17 whē∣as Paul was falsly accused he with∣stood his enemies, & vsed the help of magistrates, appealing to Cesar;

vvhich no doubt hee vvoulde not haue done, if it had bin vnlavvfull. Lastly, if one strike you on the one cheek turne also the other, these vvordes must be vnderstood as those words of our Saviour Christ, vvhere hee saieth,* 1.18 if any hate not father and mo∣ther, he is not worthy of me, where his meaning is not that anye shoulde hate his Father and Mother, or not loue & obey thē. But he meaneth, if it shall come to this rump, that they must either forsake father & mother, or CHRIST, their loue to their favior ought to be so great, that they should hate father or mo¦ther, rather then forsake Christ. So likewise, when we haue received a blovv on the one cheeke, we must turne also the other, if it shal make for the glory of God so to do; or ra¦ther bee buffeted on both sides then to malice the party wronging vs. Nowe, that we are not bound

simply to turne the other side, if a∣ny giue vs a blowe on the cheeke, except it wil make for the glory of God, it is most manifest by our Sa∣vior christ himselfe, who is the best interpreter of himselfe, & the best expoūder of his own meaning who vvhen as hee vvas striken, turned not the other side vnto him that smote him, but reproved him for so doing:* 1.19 if I haue evil spoken, saith he beare witnesse of the evill: but if I haue well spoken, why smitest thou me? where you may see that whē he was stro∣ken he did not offer himselfe to be strokē againe; so that you may see, these wordes, if one strike you on the one cheek turn also the other to him, are not alwaies to be observed, but vp∣on some circūstaunces. So likewise when Paul was s••ittē, he doth not offer himselfe to be smitten again but reprooveth the high Priest for cōmanding him to be smitten, say∣ing,

god wil smite thee, &c.* 1.20 Hēce may you see that I break not those com¦mandementes in denying you my purse & cloak, & in refusing to bee beatē at your hāds, sith it maks not for the glory of God for you either to rob me for beat me. And I may without brech of charity deny you both.

Gall.

If these places are so to be vnderstood, I must cōfesse your deedes haue not swarved frō your doctrine. But I meant a little to be pleasāt with you. Now pray sit pro¦ceede in that which you vvere a∣bout to say, concerning the neces∣sitie of works to salvation. If your doctrine be true, I must take an o∣ther course, or els I shal never come to heaven.

Scho.

For the proofe of it, harken and then iudge. Besides the place which I haue already na∣med concerning the righteousnes of the Scribes and Pharisies, which was an external observation of the

law, whose righteousnesse farre ex∣ceeded the righteousnes, of many in these our daies, who notwithstā∣ding vainely perswade themselues they shalbe saved (I terme it a vain perswasion, because, if an externall observation of the law, such as was the Pharisies, be not sufficiēt, much lesse manifest breakers of the law, and such as continue therein, can bee saved) besides this place (I say) there are many, & most plaine to prooue the necessity of good∣workes to salvation: as that of the Apostle,* 1.21 followe peace with all men, & holynes, without the which no man shall see God; without a peaceable & ho∣ly conversation, then, no man can be saved. Iohn pronounceth those only blessed,* 1.22 who haue their part in the first resurrection for (saith he) on such the seconde death hath no power. If they onely are blessed, who haue their parte in the first resurrection,

which is holynes of life, then with∣out good vvorkes no man can bee saved, & further in the same chap∣ter hee saieth (having the day of iudgment represented to him in a vision) that he saw that every one was iudged, according to his works, that is, such as had done good, to everla∣sting life, & such as had done evill to everlasting fire: as it is also in the Athanasian Creede: & our Saviour Christes vvords are most plaine in this point.* 1.23 Not everie one that saieth vnto me, Lord, Lord shal enter into the kingdome of heaven, but hee that doeth the will of my fa her, he shall enter into the kingdom of heavē. And further in the same chapter he doth more il∣lustrat the point by the example of 2. builders: He that heareth my words and doth them, I will liken him to a wise mā which builded his house on a rocke, and when the raine fell, and the fluddes came, & the wind•• blew, & beate vpon

that house, it fell not, for it was groūded on a rocke. But vvho so heareth my words, & doth them not shall be likened to a foolish mā 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:* 1.24 & 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 strōg presumption, if it bee destitute of good workes,* 1.25 which point our Sa∣viour Christ doth make most ma∣nifest by the parable of a Kinge

who bidde certaine guestes to the wedding, but whē some made ex∣cuses, some set light by it whē they were invited, he sent the secōd 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 m••••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 i•• a very comfortable place.

Scho.

Nay but deceaue not your selfe, such catching at pieces of the

Scripture is the cause of many er∣rours; you offend against principal rules of interpreting the Scripture: we may not beleeue that the scrip¦ture teacheth any thing contrarie to the nature of God,* 1.26 and if any place seeme to vs so to doe, we vn∣derstād it not aright. Now wheras out of this place you (miscōstruing it) vvoulde conclude, that which is contrary to the nature of GOD, namely that God receiveth the wicked into his kingdom, God al∣loweth not of the wicked,* 1.27 nay hee hateth them, & hath prepared ever∣lasting 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 cōtrary to an other, as in this your interpretation you do, and that a∣gainst plaine & evident places; as

that in the 25.41. of Matthew, & in the 21.27. of the Revelation. In the former wherof is plainly shew∣ed that the wicked and mercilesse shal go into everlasting fier: In the latter, that no vncleane thing shall enter into the kingdom of heavē. Againe, in interpreting the Scrip∣ture, you may not single out words or sentences, without having con∣sideration of the principall drifte vvhither they tende, but consider that which went before with that which follows after:* 1.28 which precept if you had observed in the place which I was about to speak of, you would haue made a contrary con∣clusiō to that, that you haue made, Suff••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 gar∣ment

(this vvedding garment, by the consent of al writers, is charity consisting of good works) the king cōmandes his servants to take him, and binde him hande and foote, and cast him into vtter darknes, where shall be w••••••ing and gnashing of teeth▪ this mā came to the Kings Sonnes▪ vved∣ding and tooke himselfe to be a bidden guest, supplied the roume of a guest, as many now a daies sup¦ply a ro••me in the church of Christ & be••re the name of Christians, as hee the name of a guest, vntill the time ofte••, thē being found with∣out a wedding garmēt, must looke for the same doome. This point is manifested also by the sentence of the fi••e foolish virgins, who came also to the wedding, but were shut out because they had no oile in their lamp••: all therfore that come, are not received, come they never so cōfidently, except they be qua∣lified

with some measure of regene¦ration,* 1.29 without which no man can enter into the kingdome of God. And lest you might imagine that this is done to some few for exam∣ple sake, to cause the rest to be more carefull of their life and con∣versation,* 1.30 and so you notwithstan∣ding may escape this severity, marke further vvhat our Saviour saith in another place; Many shall come vnto me in that day, & say, Lord,* 1.31 Lorde, haue not vvee pr••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, be∣cause in his name they had pro∣phesied, cast out devils, and done great & many workes: Yet for al y^e 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 regenera∣tion, 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, & prea∣ched too, that if a man haue faith, it is sufficient.

Schol.

It is true, beeing truely vnderstood. So likewise it is said,* 1.32 this is life euerlasting to know thee the only living God, & whom thou hast sent Iesus Christ; if you doe not ex∣pound 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, shalbe saved, though wicked men: cōtra∣ry to the expresse words of our Sa∣viour; 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,* 1.33 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 knovv∣ledge, but truely of one kinde of knowledge,* 1.34 which is specified by Iohn, vvhere hee saith, if any saith I know God, and keep not his commande∣ments, 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 here∣by

we know that we are in him. So thē, 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 mē∣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 manife∣sted 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,* 1.35 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 absurdi∣ties wil follow. The fiue foolish vir∣gins 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 mea∣ning of these words, by conferēce of them vvith other places of the Scripture. Our Saviour saith,* 1.36 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,* 1.37 the Lord will not heare my praier, and Salomon saith, the praier of the wic∣ked is an abhomination to the Lord,* 1.38 & the Lord refuseth the praiers of the Iews, because their hands were full of blood, because they were oppre¦sore of the poore, but wash you,* 1.39 saith the Lord, learne to do well, seeke iudg∣mēt, releeue the oppressed, iudge the fa∣therlesse, & defraud not the widdowes, then if thy sins were as crimsō, they shal be as whit as snow, David saith,* 1.40 the eies of the Lorde are over those that feare

him, and vpon them that trust in his mercy, to deliuer their soules frō death. And Peter saith, the eies of the Lorde are over the righteous, and his eares are open to their praiers;* 1.41 by these places now may you see, how those wordes are to be vnderstood, to e∣verie one that knocketh it shall bee o∣pened, and to everie one that as∣keth it shall be geven, that is, not eve∣ry one without exception for you see other places tell you that the praier of the wicked is an abhomi∣nation vnto the Lord:* 1.42 but of them ••hat loue and feare the Lord, and ende∣vour to keep his cōmandemēts, if they knock or aske, it shal be opened & graunted, to every one with∣out exception. So in like māner, in your assertion, namely that if a mā hath faith it is sufficient, if you abso¦lutely vnderstand any faith, many absurdities will follovv▪* 1.43 for there is a faith of Divels vvhich if it vvere

sufficient to salvation, then the di∣vils may bee saved. For they ac∣knowledge Christ to be the sonne of God. There is an historical faith,* 1.44 & a faith of doing miracles which the wicked haue; yet it cānot saue them; according to that of the A∣postle, if I had all faith,* 1.45 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,* 1.46 a working faith (I saie) and not an idle faith, much lesse such a faith as is spotted with vngodlines. Not a∣ny 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 salvatiō, yet say that I liue vngodly all the dayes of my life, vntill •• see I must departe this world, I thinke I haue hearde some

wordes in the Scripture, which im∣port 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 de∣lights.

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,* 1.47 saith the Lord,

Gal.

Yes the same, thē you see it is suf∣ficient for a man to salvation, even whē he dieth to repēt.

Scho.

If these words haue given you an occasion of greater liberty in your delights, that is, in plaine tearmes, an occasi∣on of sinning more freely, you are one of whō the Apostle prophesied long since, saving that in the latter times shall come certaine men,* 1.48 who will turne the grace of God into wantonnes; yea, vvho will loue their pleasures more

thē God,* 1.49 you make a cleane cōtrary vse of the promises of the goodnes & patience of the Lorde towardes sinners, to that wherefore they are promised. For, saith the Apostle, the goo••nes, long suffering, and patience of God,* 1.50 is shewed to lead men to repentāce & amendment of life, the which who so abuseth, hea••eth vp wrath to him∣selfe against the day of iudgement, who will reward every man according to his workes,* 1.51 and (expounding himselfe) saith, that is, to them who by continu∣ance, (marke well vvhat he saith, e∣ven 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 thē that by cōtinuance in well doing seek•• life everlasting. But lest you should fl••••ter your self in your sins & promise vnto your selfe salvatiō 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 forsa∣saketh his vngodlinesse, and doth that which is right and good, cra∣ving pardon of God for his former ill life, God will not impute his for∣mer sinnes vnto him, but will par∣don & remit his sinnes for Christs merites. But in that sence that you take them, neither the words thē∣selues, At what time soever, can be foūd 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 past, hee may be saved, notwith∣standing he hath passed his whole

life in vngodlynesse. I say such a man so living & so doing,* 1.52 can haue no warrant in all the scripture, that hee shall be saved. The repentance which the scripture requireth, is not a bare cōceived greefe for that which is past, peruse you the words of the Prophet Ezech. 33. whence they are taken, and you shal mani∣festly see, that there must be a do∣ing of that which is good & right. and an eschewing of that which is ill, which cannot be done in an in∣staunte or moment. The wicked may repent and bee sorry for that which is past, yet shall they not be forgiven. For as the wicked may haue some kinde of faith,* 1.53 and yet bee damned, so may they haue some kinde of repentance and yet bee damned. But that you may more clearely see you mistake the meaning of these words, taking it as if it were generall to all sortes of

sinners,* 1.54 vvhēas in deed it is meant but to one kinde of sinners: if you vvill ••ightly vnderstand the mea∣ning of these vvords, you must cō∣sider that there are tvvo sortes of sinners: The one kinde are presūp∣tuous sinners, in vvhom sinne raig∣neth, vvho not only delight and continue in sin,* 1.55 but also giue them selues vvholy over as slaues vnto sin: The other kinde of sinners are such as sin of infirmity, vvho when they are overtaken with sinne, are grieved at it, & sory for it, they cō∣tinue not in it,* 1.56 they hate it, they al∣lovv not of it, they endevour to re∣sist it. Novve vvhen it is said that at vvhat time soever a sinner doth re∣pent him of his sinnes,* 1.57 God vvill for∣giue him, it is to be vnderstoode on∣ly of that ki••de of sinners, who sin of infirmitie and vveakenesse, and not of presumptuous sinners, for these kinde of sinners he doth giue

over to a reprobate sence.* 1.58 That all kinde of sinners cannot claime the benefite of this promise, it is mani∣fest by diverse places of the Scrip∣ture. It is impossible (saith the author to the Hebrews) that they which were once lightened, and haue tasted of the heavenly guift, & were made partakers of the holy Ghost, if they fal away should be received again by repentance. And againe he saith,* 1.59 If vve sinne willinglie af••er that we haue received the know∣ledge of the truth, there remaines no more sacrifice for sinnes. Which tvvo places, though most mē take it for the sin against the holy Ghost, whō I gain▪ say not, yet they proue thus much, that some cannot haue the benefite of repentance, & therfore that speech At what time soever a sinner doth repente him, &c. is not generall vvithout exception. Yet know further, that not only those who sin against the holy Ghost, but

also they who sin of presumption, & they in whom sin raigneth, can∣not challendge the benefit of this promise. Consider what the Lorde himselfe saith, He that blesseth him∣selfe when he heareth the curse against such as transgresse against the law, say∣ing, I shal haue peace, though I walk af∣ter the stubbornnesse of mine own hart, I vvill not be mercifull to such an one (saieth the Lorde) but all the curses written in the covenant shal come vpon him;* 1.60 againe in another place the Lord saith vnto sinners of this kind namely against the daughters of Israel.* 1.61 Whē your daughters are harlots I wil not visit them, signifying there∣by, that hee will not giue them the meanes of repentaunce, whereby they may be saved,* 1.62 & God by the mouth of Salomon saieth of these kinde of sinners, they shall cal vpon me, but I will not answer, they shal seek me early, but they shal not finde me, be∣cause

they hated knowledge, and did not chuse my feare, they woulde none of my counsailes, but despised my corrections. Thus dealt the Lord with his cho∣sē city Ierusalē,* 1.63 which refusing the meanes, and neglecting the times of her salvatiō, was reiected of the Lord: thus the Lord dealt with the Church of the Thyatireans, wherin was Iezabel,* 1.64 he gaue her a time to re∣pent, and shee did not, therefore vvas shee destroied. As for the other sort of sinners, who offend of infirmity, though they fal many times a day, yet they rise againe, & turne vnto the Lorde, disallowing that which they haue done, hating it,* 1.65 and stri∣ving against it: nether can they de∣light and like of sinne, but striue a∣gainst it, no more then a loving childe abide the disgrace of his fa∣ther. The reason hereof is, because they haue the spirit of God dwel∣ling in them,* 1.66 and they are led by the

spirit of God, which causeth them to liue a godly, & a sāctified life, with out the which there is no salvatiō.

Gall.

A hard saying. Is it altogither impossible thē, that a man may be saved except he haue lived a godly life?

Scholl.

As impossible as it is for a Cammell to goe through the eie of a needle, as to bee cast into the fire, and not be burnt, as to be cast downe a high steepe Tovvre and not be hurt. I grant that the Lorde is aboue his lavve given to men, & therefore can if hee vvill dispense vvith his ovvne lavve, but whoso∣ever will liue an vngodly life, pre∣suming to bee saved, because God can saue him, doth as foolishly as if he should cast himself into the fire,* 1.67 presuming that God vvil preserue him from burning, because he can; or cast himselfe from a high tower presuming that God will preserue him from hurting, because he can.

God can do many things that hee vvill never doe, among which this is one, that he wil not saue the wic∣ked that continue in vngodlynes vntil their liues end; which may be proved by many reasons.* 1.68 As first those whom hee hath ordained to salvation, hee not only calleth, but also sanctifieth, but they that liue continually in vngodlines h••ue no part of sanct••fication, and therfore no part of glorification. Now least you should think that the Apostle meaneth that sanctification onely which is in Christ, & is imputed to vs by faith, and not also some measure of inherent sanctificatiō, marke vvell vvhat hee saith in the same Chapter, shewing what kind of men they are that shal be saved.* 1.69 there is no condemnation to those that are in Christ; Now least the wicked (as many of them do should chal∣lendge a part in Christ, hee shevv∣eth

who are in Christ: saying, who liue not after the flesh, but after the spi∣rite, that vvholly yeelde not them∣selues 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 sanctifi∣cation. And in an other place he shevveth, that they, vvho are ap∣pointed 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, crea∣ted in Iesus Christ vnto good vvorkes, which God hath ordained,* 1.70 that vve should liue in them. If God hath pre∣ordained that they, who shal inhe∣rit his kingdome, shal liue a god∣ly life, bringing forth good works, so that as our Saviour saith, by their fruits you shall know them,* 1.71 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 scrip¦ture as nothing more. The Lorde himselfe protesteth concerninge these. That he will put his feare in their heartes,* 1.72 that they shall never de∣part 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.* 1.73 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,* 1.74 ••f any loue mee he vvil keepe my commandements, but he that loveth me not, keepeth not my comman∣dements.

And againe he saith,* 1.75 by this shal all men know that yee are my disci∣ples, if yee keepe my commandement••s. A second reason* 1.76 may be givē 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,* 1.77 that he that de∣••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,* 1.78 yea though they beleeue and ac∣knowledge 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 recei∣ved,* 1.79 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.* 1.80 For a true repen∣tance cannot be without his essen∣tial parts, one essential part where∣of •••• ••ewnes of life, & what newnes of life can they haue vvho are de∣parting this life? That this newnes of life is an essential part of true re∣pentance, it is manifest by the do∣ctrine of Iohn the Baptist prea∣ching repentāce,* 1.81 who whē he saw the Pharisies resort to his baptism of repentance, men reposing thē∣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 so¦rie 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 cō¦fessed his sinne, acknowledged the Innocencie of Christ, and restored his vnlavvfull gotten goods (ha∣ving heerein a better conscience thē many cruel oppressors in these daies, vvho come shorte of him in this point) yet was it not a true re∣pentaunce; so did the Emperour Maximinus who tyrānically dealt with the Christians,* 1.82 vntill he fel in∣to a sore disease, as he thought, past recovery; then in his sicknesse be∣thinking himselfe how cruelly hee had handled the Christians, & per∣swading himselfe that he was puni∣shed 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 de∣sired 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,* 1.83 as also did A∣hab: Yet it is but a bastarde repen∣tance, it proceedeth only of feare, and not of loue, and therfore can∣not bee accepted as a true repen∣tance. A fourth reason why such shall not be receiued, is because their praier is an abhomination vn¦to the Lord, much lesse accepted of, as it hath beene proved before.

The fift reason,* 1.84 is because God wi•••• iudge every man according to hi•• works. And lastly true repentāce is not in the power of man, but a special gift of God,* 1.85 bestowed onlie on the elect, vvho alway haue his true feare in them, so that they ••un not into such excesse of si•• as the wicked doe,* 1.86 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 thē to liue a godly life, far better then other mē. If thē I liue ••ot as they do, blame me nor, when God sh••l put that holy spi••it in mee, vvhich will make me willing to keepe his law, I shall then l••ue as honestly as they, but yet I haue it not.

Scholl.

It is said in the scripture,* 1.87 the foolish ••er∣verteth his own waies, & his hart free∣teth against the Lorde, when Adam

had foolishly consented to his wife ••o eate the forbidden fruit, he con∣cealeth his owne fault, & excuseth himselfe, laying the fault, in a man∣ner, on God; saying,* 1.88 the woman that thou gavest me, gaue it mee. Wicked men, vvho willingly and wilfully break the cōmandements of God, beeing carried awaye with their own lusts,* 1.89 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 con∣trary God calleth them earely and late,* 1.90 ezhorteth them with the bles¦sings of this life, and of the life to come, threatneth the obstinate, & oftentimes layeth punishmēts on them, that they may know them∣selues, yet for all this they will not regarde him, though he vseth long suffering, and giue them time to re∣pent, whose patience they misvse and misconster, according to that

testimonye vvhich Salomon gi∣veth of them.* 1.91 Because (saith he) sen∣tence against an evill worke is not spee∣dily executed, therfore their hart is fu••¦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, ascri∣bing the fault hereof to God. Par∣dō 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 pro∣long his naturall life must vse such meanes as God hath appointed therevnto, as meats & drinks, else he cānot, & if he refuse it, he is guil¦ty of his own death. In like māner, he that wil liue a spiritual life, must vse such meanes as God hath ap∣pointed

thervnto; as reading of his word, frequēting of sermons, prai∣ers, frequenting of godly mens cō∣pany, & by having cōference with thē. 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; predestinatiō is an excellent do∣ctrine, yet it is a stumbling blocke to many, vvho carelesly say vvhen they heare of it; if we be pred sti∣nated to eternall life, our ill life wil not make vs reprobates, if we be re¦iected, our good life vvill not pre∣vaile, that we may be saved; & vpō this false collection, they run into al manner of lewdnes, not conside∣ring

that those whom he hath or¦dained to everlasting life, not only must, but also will liue a holy life. If there bee any that will take an of∣fence at this doctrine of repētance & 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) be¦come more zealous of good works and walk more warily, redeeming their time, lest they overpasse the time of their repentance, know¦ing that if they haue not oile in their lamps, they shall be excluded the wedding. And if this doctrine were not cōveniēt to be published so many not able mē of God would not haue published it,* 1.92 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 repentāce, the other in the world to come; & concludeth in the end of the same Chapter, that except the soule dy∣eth in this world, and begin to bee formed according to the image of God,* 1.93 she shal not come to the heavenly blessednes, but to eternal punish∣ment, alluding to those vvordes in the Revelations, Blessed is bee that hath his part in the first resurrectiō,* 1.94 for ••n such the second death hath no power. And in an other place the same Au¦gustin sheweth this point proving it by the example of David,* 1.95 vvho whē his wicked son Absolom was caught betweene the cliftes of the tree, by the necke, & was sudden∣ly put to death. David lament••d him sore: But whē his yoūg 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 be¦cause

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 innocēt child he lamented not, because hee had no cause to doubt of his salvation.

Gall.

Stay pray; me thinks you haue spokē that now, which overthrow∣eth all that you haue spoken, you say that David doubted not of the salvatiō of the child, I pray sir what good works could the poore yoūg infant haue? hee had none and yet saved. Besides when you mention the hanging of Absolom, you put me in minde of an obiectiō which you wil hardly answere, namely of the theefe who was crucified whē our Saviour was crucified; he vvas saved without good works, & why not I?

Schol.

Whē I say that no mā can bee saved without some mea∣sure

of sanctification and good workes, I vnderstand alwaies,* 1.96 that ord••nary course which God vseth in bringing his elect to the inioy∣ing of his kingdome, even as Paule speaketh of f••••h, that vvithout faith is impossible to please God, and faith commeth by the hearing of God; word. Yet in young chil∣dren this kind of faith is not requi∣red, but in those only who at come to yeeres & discretion. So neither is that inherēt sanctificatiō which consisteth in good works and ho∣lines of life required in yoūg chil∣dren, but they are saved after an ex¦traordinary māner, namely because they are cōtained in the covenant of God with Abrahā & his seed. So that this overthroweth nothing of that which I haue said. Cōcerning 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 reasō 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 offen∣ders 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 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 de¦fence of our Savior, saying this man hath done nothing amisse; acknowled∣ged his godhead, & reproved his fellovv reviling Christ, fearest thou not God,* 1.97 seeing thou art in the same dā∣nation? confessed his sinnes vve are iustlie punished; And lastlye prai∣ed vnto him, Lord remēber me when thou commest to thy kingdome; & yet you say you see no reasō 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 cānot plead ignorāce, for it cānot be, but you haue oftē heard, that every one

that wil cal on the name of Christ,* 1.98 must depart frō iniquity, els shal he not be a fit vessel for the kingdom of ••••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 cōpany of those that are godlye, and liue a godly life. I pray answere me but this▪ Is not e∣very one already either ordained to everlasting life, or everl••stinge damnation?

Scholl.

Yes.

Gall.

Can that which God hath alreadye de∣creed of thē be altered?

Scholl.

No,

Gall.

Why thē, what talk you idle∣ly and absurdly? As if it any thing availeth vvhat I nowe doe, either good or badde; since the decree of God cannot be altered, vvhatsoe∣ver I do.

Schol.

It is true which you say, that the ordinaunce of God al∣ready decreed cannot be altered. Yet your illatiō hereof is very false

and sophisticall. The which that you may the better see, I will illu∣strate it by the like sophisme. S. O∣rigen telleth of a certaine sophister who to perswade a sicke man not to sende for a Physition,* 1.99 vsed this reason, if (said he) it be decreed by destiny that thou sh••lt recover thy health, then in vaine doest thou send for a physition, but if it be de∣creed 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 re∣plyed to the sophister (beeing be∣like a new married mā) in this man¦ner. If God hath decreed that thou shalt haue no childrē, 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 physitiō, but his illation hereon was false & absurd, being ignorāt of the event & what vvas decreed: that it vvas in vaine to send for a physitiō, sith God hath ordained physitions, as an ordinarye meanes to cure disea∣ses, and therefore not to be negle∣cted, but vsed, except vve vvil wil∣lingly 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 orday∣ned we shall haue no children, but his illatiō 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 illatiō or inference hereon is very false, that it makes no matter to salvation hovvesoever you liue, sith as God hath predestinated mē to salvatiō, 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.* 1.100 Novve the ordinary meanes, which God hath ordained, to bring his elect to salvation, as by many degrees and steps, are first an effectuall vocati∣on by the externall preaching of his worde, and internall operation of his holy spirit; from this knovv∣ledge of God by vocation, to iusti∣fication by a true faith; from iusti∣fication proceedeth sanctificatiō, 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 fa∣ster, you see how our horses sweate vvith this pace vvhich vvee haue rid already.

Gall.

What? come, ne∣ver spare a ••ade, spur, spur.

Scholl.

Nay vvee may not vse crueltie to∣wards dombe creatures, The scrip∣ture saith,* 1.101 if thou finde a nea•••• of young birds, thou shalt not kill the d••mme 〈◊〉〈◊〉 them, and least you should thinke this a light or small matter, God promiseth to thē that obserue this light commaundement, length of life and prosperity of daie••. And it is said in an other place,* 1.102 a righteous man vseth mercy towards his beast, but the mercies of the vvicked are cruell.

Gall.

Nay thē, 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 ty∣red with a scholler behinde, that I was faine to gallop away from him

Pap.

Whats the matter?

Gal.

Hee is so ful of reformation, & instructiō, & reprehension, & contradiction, all vpon holynes and good works, that hee puts me cleane out of my humor.* 1.103

Pap.

You haue said enough I knowe by that vvhich you haue spoken,* 1.104 of whose brood he is.

Gall.

Whose?

Pap.

Of Luthers.

Gall.

Lu∣thers? what was he?

Papist.

A man that cōtradicted 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

Cōtent, let vs alight, I wil lay with you that quart, I haue no hast, on∣lie I loue not to ride a dreaming pace; I vvoulde gladly heare the scholler recall all that he hath said. But I pray you vvhat was that Lu∣ther you speake of.

Pap.

Hee vvas once himselfe a Frier, had vovved chastity, acknowledged the supre∣macie of the Pope, & for a time, as others, was devout, in fasting, prai∣er & other devotions, but having the spirit of cōtradictiō, he cast off all care of obedience to his superi∣our, denied the supremacy of the Pope, renounced his vow, married against his oath: left off al good de∣votion, moved such sedition in the Catholike Church, that yet never

could be ended, & whatsoever im∣piety you see in the people, he was the first mā that loosed the raines vnto it, & hath bin the cause of all such licentiousnes which now you see too common amongst vs, prea∣ching liberty & licentiousnes, and by his pleasing doctrine, drew such a nūber after him, that hee had not onely many followers, but also mighty defēders, so that the Pope vvas faine to call the Counsaile of Trent against him, &,* 1.105 had hee not hid his head, he had bin punished according to his desertes: It is pit∣ty 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 re∣quire a whole daies discourse to set

him out in his true colours. You see the scholler is now come neere vn¦to vs, & therefore wee must leaue this talke, & be th••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 frō you that this gentlemā 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 confe∣rence with such men: ••nd the ra∣ther, because you so h ghly esteem of good vvorks, vvhen as the most parte of preachers contente them∣selues with that dry doctrin of bare faith without works, little conside∣ring that they are the very causes wherby we purchase the favor of God, & wherby we may merit hea¦ven.

Schol.

Those speeches are false & blasphemous speeches, I cānot endure to hear thē; the best works that ever were done (excepte the works of Christ) f you vvill stande to the vvorth of them, deserue e∣ternall dānation, if God iudge thē in rigour and not in mercie, be∣cause they answere not to the per∣fection of loue toward God, which is required in our duty. Much lesse are they of any value, in that re∣spect to purchase heavē. Paule was a man very full of good works, yet

he accounted his owne righteous∣nes but as doūg,* 1.106 much differing frō 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 opiniō, yet I must say this; I haue bin in com∣pany with those, whom you cal ca∣tholiks, vvho giue shrewd reasons for their opiniō, such as, I confesse, I am not able to answere.

Scholl.

I pray vvhat are they.

Pap.

Vpō this cōditiō I will relate what reasons I haue heard, that you shal not take that which I speak to be mine opi∣nion.

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,* 1.107 out of Daniel where the Prophet adviseth king Nabuchadnezzar (having highly

displeased God for his wickednes) to break off, or redeeme his sins by righ∣teousnes, and his iniquitie with mercie towards the poore: & againe Salomō 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 assertiō.

Scho.

Sir you must vnderstand that there are two sorts of sinnes, the one di∣rectly against the Maiestie of God himselfe, which is when wee trans∣gresse the commandement of the first table; the other sort when we sinne against our brother, which is the transgression of the second ta∣ble, as when we wrong or oppresse thē, as Nabuchadnezzar did: who had violently destroied & oppres∣sed many. As for the wrong we do to mē,* 1.108 we may by righting thē sa∣tisfie men, of which kind of satisfy∣ing men, & not God, Daniell spea∣keth,

when he saith to the King, let my counsaile bee accepted,* 1.109 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 merci∣fully vvith the poore, let thy true & serious repentaunce be manife∣sted 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 creatiō: 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,* 1.110 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.* 1.111 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 a∣nie 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 salvati∣on to his own desert. Concerning your second place you alleadge to

proue this,* 1.112 loue covereth a multitude of sinne, it is manifest, that you haue taken this place vpon trust, but he that lent you this place deceaved you; if you had but only looked vpon the place your selfe, you would haue perceived, that these wordes are not pertinent to this point, whervnto you alleadge thē, no more thē a poke ful of plumbs; the which, if you ••ome the wordes next going before, you may evi∣dently see. Where Salomon shew∣eth the nature of hatred,* 1.113 and the nature of loue; he saith, hatred stir∣reth vp contention, but loue cove∣reth a multitude of sinnes, by which wordes, nothing els is meant, but where mē 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,* 1.114 where envying & strife is, ther

is sedition, and 'al manner of evil works, but where loue is, if they whom they loue haue cōmitted 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 lo∣ving his espowsed wife Mary, when hee perceived shee vvas vvith childe,* 1.115 would not make her a publike example, & draw her before the magistrate, but was minded secretly to put her a∣way. Now Salomō saying no more, but affirming only that the nature of loue is such, as that it wil not de∣fame those whom it loueth, you bring it, as though he said loue me∣riteth the forgiuenesse of sinnes in the sight of God, very wide from the meaning of Salomon. Now cō∣cerning your third reason,* 1.116 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 hi•• in the Prophet Ezechiell,* 1.117 where the Lord test••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 repentāce, which consisteth in newnesse of life & in doing mercy and trueth.

Pap.

This is but your private opinion; the fa∣thers had a higher opinion of good workes, they tooke them for me∣rites of eternall life.

Scholl.

If you read them you shal find the cōtra∣ry.* 1.118 Bernard saith of them all gene∣rally, sunt via ad regnum, non causa regnandi, they are the vvay wher∣by we are brought to the kingdom

of god, & not the causes of our ob∣taining heauen. & Origen expoū∣ding these wordes,* 1.119 to him that wor∣keth, he reward is not coūted for grace but of debt, saith, I cannot bee per∣swaded that there is any vvorke, that can craue recompence or re∣ward 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 thē not, they alway stoode highly on them.

Sch••ll.

It is but a vaunt b••fore those that never read them,* 1.120 as it hath bin proved by a re∣verend learned mā, & if they saw that they made not clearly against thē, they would never haue dealte so irreligiously with thē, not only to blotte out whatsoeuer they say against them, but also to adde vn∣to them, and make them speake as

thēselues 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 soū∣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. Hovv∣beit, it pleaseth God, this il practise of theirs should come to light, cō∣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 thē, but as he shall haue direction from this Index before mentio∣ned.

Pap.

If it be so I cannot tell vvhat to say to it; but be it the fa∣thers say nothing for their opiniō, 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, say∣ing, for, or because,* 1.121 when I was hun∣grie, 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 cau∣sall 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 king∣dome, 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 dānatiō; because ill works are per∣fectly ill, but no good workes, (no not of the best of the Saints in this world) are perfectly good, & ther∣fore 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 evē 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 shew∣ed, & herevpon you conclude, be∣cause

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 oftē∣times a probable, or a necessary cō∣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 cō∣sequution, because few weare a blue coate but serving men. A blue coate makes not a serving man, no more thē a hood a Monck. For if it shoulde be the cause of a serving man, then if a woman put it on, she were a serving man: in like māner doth our Saviour vse these wordes (for or because) in the place you al∣leage for the merit of good works, namely, he signifieth the necessary

consequution of good workes to abound in those that are predesti∣nated to eternal life.* 1.122 For as a badge or cognizās, point out the mā that weares it, whose man hee is, or as a Friers weede, be it blacke or gray, causeth men to take thē that weare them, to be a black or a gray Frier, because it is a vveede peculier to their order: So are the charitable workes of the elect so eminent in them, that thereby as by badges they are distinguished from other men; for hee will glorifie none, but whom he first sanctifieth;* 1.123 by their fruites you shall knowe them. By this charitablenes one towards another are the true Disciples of our Savi∣our knowne from other men. By this our Saviour Christ disproveth the vvicked Ievves not to be the sonnes of faithfull Abraham. If (saith he) ye were the sonnes of Abra∣ham, you would do the workes of Abra∣ham,

& herevpon is it that our Sa∣viour saith come inherit the kingdome prepared for you, by your good workes & charitable deeds, as by badges you haue shevved your selues to be those men for whom it was prepared. Your deedes haue shewed that you are the right sons of Abraham; the right cause why they enioy it, our Saviour setteth downe in the same chapter, name∣ly, the free mercy & goodnesse of God only,* 1.124 saying come yee blessed of my father inherit the kingdome prepa∣red for you before the foundation of the world; this kingdome then was pre∣destinated vnto them before they were borne, before they had done good or badde, neither can any mā imagine that God chose out such as he foresaw wold do good (as some haue vainely imagined) for in that one man liveth better then ano∣ther, it proceedeth of the speciall

grace of God. Iob would haue bin as bad as Iudas, or Iulian the Apo∣stata, if the grace of God had not bettered him: For not onely to do wel,* 1.125 but also wil wel is of the Lords speciall grace. Yet further for your better satisfactiō in this point, that it may plainly appeare, that we cā no way ment any thing with god, much lesse eternall life, you must consider, that in a merite there are these three things necessarily re∣quired. [ 1] First, that that wherewith we merite,* 1.126 be a thing of our owne, & not his with whom we woulde merit; but good works are not our own, but the graces & gifts of God [ 2] bestowed on vs. Secondly it is re∣quired in a true merite, that that vvherevvith we woulde merite, be profitable to him with whom vve would merite; but there is nothing in the power of man that God stā∣deth [ 3] in neede of.* 1.127 Thirdly it is re∣quired,

that the thing vvherewith we would merit, be of equal value, with that which we would merite, but there is no cōparison between the best works of any of the Saints in this life,* 1.128 and the ioyes of the kingdome of heauen. Now if all these three are necessaryly requi∣red in a merite, and not so much as one of these three can be found in our good vvorkes, I may safe∣lye conclude that it is impossible vvee shoulde merite anye thing at Gods hands; especially seeing we are bound by the right of creation, sith we are his creatures, to obserue and doe his will, and no man ever perfectly kept his cōmandements as hee ought to do, but came short of his duety, much lesse did more then was his duety, vvhereby hee might merite.

Pap.

No? Did never any man perfectly keepe the lavv of God? This is plaine against the

scripture vvhich you make the on∣ly rule of truth.* 1.129 God himselfe gaue testimony of Iob, that hee vvas a righteous man, and it is saide that David was a mā according to Gods ovvne hart.* 1.130 Yea David himselfe is not afraid to say vnto God, try mee, and examine mee, and if there bee a∣ny fault founde in mee, then let mine enemie prevaile against mee, and laie mine honour in the dust; surely if hee vvere not very confident that hee had perfectly kept his lavve, hee would never haue spoken so bold∣ly. And is it not said of Zacharias and Elizabeth,* 1.131 that they were iust and without faulte? The scripture is full of such speeches, it is a shame for you to denye that vvhich the scripture so plainely affirmeth and yet pretende, that you holde no∣thing but that vvhich the Scrip∣ture teacheth.

Scholl.

Stay, be not too confident that the scripture is

on your side, and against vs, & that you may ••ee you haue small cause, heare your places alleadged an∣swered, then vaunt if you haue iust occasion. First concerning your first reason you say that God him∣selfe gaue testimony of Iob, that he vvas a iust man, & therefore he ab∣solutelie observed th•• lavve. In ci∣ting the testimonie of God, of Iobs righteousnes or iustice, you leaue out halfe the testimonye vvhich God giveth of him, vvhich if you had recited al, it would much haue made for the vnderstāding of that place. The whol testimony or title vvhich God giveth of him is this. None is like Iob in all the earth,* 1.132 an vp∣right man & iust, one that feareth God & escheweth evill. Now these words import not so much as you woulde make them, for they are spoken cō∣paratiuely, as if he had briefly said, none on the earth is so iust, or so vp

right a man as Iob is. This doth not import that either Iob or any else was perfectly iust; yet was Iob tear∣med iust and vpright, not because there was nothing amisse in h••m,* 1.133 but because, without hypocrisie, in sincerity he feared God & eschew∣ed evil; not because he had the per¦fect feare and loue of God, but be∣cause he had the true fear of Gods by reason of his true affection in godlines, not by reason of the per∣fection of his inherēt righteousnes. A yoūg infant is a perfect man, be∣cause he hath al the essential parts of a man, body, and soule, yet is he farre from the perfection of a mā, but daily he increaseth in perfecti∣on: So had Iob true righteousnes, but not the perfection of righte∣ousnesse. Concerning your second obiection, that David appealed to the iustice of God, if he found any fault in him, thē he desired no par∣don,

but punishmente: If you had read it your selfe, you would haue perceiued these vvords vvere not spoken of his whole life, but onely of one falsely supposed action; for being falsely accused, that he went about some conspiracy against the person of king Saule, he pronoun∣ceth these words, Lord try me, and examine mee, if there be any fault found in mee (speaking of the false supposed conspiracie against king Saul, of the vvhich hee was altogi∣ther guiltlesse) then let mine ene∣my take me, and persecute mee, & lay mine honor in the dust. That he vvas a sinner the Scripture recor∣deth,* 1.134 yet hee was a man according to Gods own hart, because hee de∣lighted in the law of God, & made it his studie, and when he tripped and went wrong, hee acknowled∣ged his owne infirmitie and cra∣ved pardon for it, God accepting

in Christ his endevours, not exa∣cting perfection in his deeds. Con∣cerning your last obiection of Za∣chary and Elizabeth his vvife, that they vvere both iust before God, and vvalked in all the commande∣mēts of the Lord without reproofe: indeed they were iust before God, but it was by imputation of the iu∣stice of Christ, for whose comming they dayly expected, & they wal∣ked in all the commandements of God without reproofe before mē, but not perfectly before God. For if they had not acknowledged thē¦selues sinners, they needed not haue expected Christ their redee∣mer,* 1.135 and albeit they be tearmed iust, yet it doeth not follovve that they were without sin. The worde iust, doeth not alwaies signifie one vvithout sin, but one that deligh∣teth, or endevoureth to be iust and holy, according to that saying, the

iust falleth sevē times a day; though a man sin seven times,* 1.136 that is many times a day, yet the scripture tear∣meth him iust, by reasō of his affe∣ction and his endevour to be iust; Zacharias and Elizabeth were iust before God, & man, that is, repu∣ted, taken, & accepted iust before GOD in respect of the merites▪ of their redeemer, on whom they be∣leeved, and exspected: their ende∣vours vvere accepted of as iust, though not iust perfectly, for so no flesh is, or hath beene iust (Christ only excepted) as it is plainely set down in the scripture evē by Iobs own mouth, whō you alleadged to be without sin; he saith plainly,* 1.137 if I should iustifie my selfe, mine own mouth would condēne me: & againe Eliphas saith generally, not only of all the holy and iust men that ever were, but of the Saintes in heaven; what is man, that hee should bee cleane,

& he that is borne of a womā, that he should be iust?* 1.138 Behold God found not stedfastnesse in his Saints, yea the heauēs, are not cleane in his sight, how much lesse a man. This doe the Fa∣thers also affirme. Augustine saith there is nether Saint nor righteous man that is without sinne, not∣withstanding they cease not to be Saints and righteous, because they haue their affection still set vpon holynes.* 1.139 Others of the Fathers are of the same opinion whose words to repeat would be tedious. Again Zacharian and Elizabeth his wife, were vnreproueable before men, because they so behaved thēs••lus, as that no man coulde iustly com∣plaine of any ill conversation in thē, this doth not proue they were without infirmities or sinnes. For externall actions may haue good shewes, and yet they may be hay∣nous sinnes, yet commended as

good so farre as they are externall actions: yea further rewarded, as good externall actions, with tem∣porall blessings. As for exam∣ple vvhenas Iehu had destroyed the house of Ahab, the Lord saith vnto him,* 1.140 because thou hast diligently exequ••ted all that which was right in mine eies, and hast done vnto the house of Ahab, according to all things that were in my heart, therfore shall thy sons sit vpon the throne of Israell vnto the fourth generation: if you look on the external action of Iehu in destroy∣ing Ahab and his posterity, he did that which was according to Gods minde, who would haue him de∣stroyed, because he persecuted his Prophets, & for his cruelty against Naboth: But if you respect the minde of Iehu in the execution hereof, he highly sinned; for he did not destroy Ahab, as to execute Gods iudgementes against Ahab,

but to settle himself in Ahabs king∣dome, and therefore that he might make the kingdom sure vnto him∣selfe, went farther thē his commis∣sion, he not only destroyed Ahab and Iezabell & their children, but also with great cruelty put to death those of his kindred, least they should rebel against him. Wherfore though in this place his externall action, in destroying Ahab and his children, be heere commended, & rewarded with a tēporall blessing, yet his sinne, namely his ambitious minde to vsurp the kingdome, and his cruelty against the bloud of A∣hab, is not only reproved, but also he hath a heavy iudgment denoū∣ced against him in the Prophet Ho∣sea;* 1.141 he did that which God had de∣termined to be done; but he did it not with that minde as he shoulde; God would haue Ahab destroied, the which Iehu effected, but not

because God wold haue it so done, but being ābitious to serue his own turn, that he might enioy his king∣dome. The like example you haue of the king of Assyria & Nabucad∣nezer,* 1.142 both which did that in theit externall actiō, which God would haue done, yet grieuously sinned; their externall actions were allow∣ed of, but their wicked minds con∣demned, so that the commendati∣ons giuen to external actions, doe not necessarily import that the do∣ers thereof do not sinne. Howbeit when it is said of Zacharias and E∣lizabeth that they were vnreproue able, no doubt it was meant, that they were iust and righteous be∣cause they did seriously endevour so to be, and were so in the estima∣tion of men; they had that kind of iustice or righteousnes vvhich di∣vines call iustitiam viatoris, the iu∣stice of those that tende to heavē,

wherein there is alwaies imperfe∣ction; not that kinde of iustice which they call iustitiam comprehen∣sorū, the iustice of those that alrea∣dye haue obtained the everlasting kingdom, in which kinde of iustice there is no imperfectiō.

Pap.

I pray sir if there bee no man perfectlye good, nor any works so good, as that there is no imperfection in thē by reason wherof no man can iust∣ly challendge eternall life as due vnto him by desert, why doe the scriptures cal eternal life a rewarde of good works? As where it is said, Godlynesse hath the promises of this life and of the life to come.* 1.143 Blessed are you, when men revile you, and persecute you for my name sake, and speake al man∣ner of evill of you falsely. Reioice and be glad, for great is your reward in heavē. Hee that giveth a cup of cold water in my name, veryly hee shall not loose his reward. Hee that forsaketh house, fa∣ther

& mother, brothers & sisters, &c shal receiue life everlasting in the world to come. And Paul saith, I haue fought a good fight, I haue finished my course, I haue kept the faith, for henceforth is laid vp for me a crowne of righteousnes, which the Lorde the righteous iudge at tha•• day shall not only giue me, but also to al thē 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 ever∣lasting is promised as a rewarde of good works, and as a due debt vn∣to godlynesse, but no where is it said, that good works do merite e∣ternall life, the word merit cannot be found in all the scriptures, eter∣nall life is the reward for godlynes of life, not because good works de∣serue it, but by the savour of God

through Christ, life everlasting is a due debt to those that keep Gods commaundementes perfectly, be∣cause God hath promised life ever∣lasting to such as doe keepe it, but none ever absolutely kept it, ther∣fore of due vvithout the grace of God by Christ (who only of right hath purchased it) no mā can chal∣lendge 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 procee∣deth of his goodnes so to doe, and not our desert; he doth binde him∣self 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. Cōcer∣ning 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 ac∣cept of the answer to this, if I bring it out of a father. Heare then what S. Augustin saith, commenting vp∣on these words of Paule.* 1.144 He crow∣neth thee (saith S. Augustine) O A∣postle, because hee crowneth his giftes, and not thy merits, proving it out of the Psalm, where it is said, he crowneth them in mercy & cō∣passiō, & proceeding farther saith, & not thee only O man whatsoe∣ver thou art, but evē 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 cōmand the same at all, for in thee,

thine ovvne vvorke goeth not a∣lone, 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 there∣fore thou sayest he recompenceth good deeds: this is as if that he ha∣ving prevented himselfe, in giving of good things, should retribute & make recompence for them, by gi∣ving fresh and new good thinges; he rewardeth them; but vnto such good things, as he already hath gi∣ven, For if he hath not given them wherfore saiest thou?* 1.145 I haue travel∣led 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. Augu∣stine) 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 confes∣sing and acknowledging GODS goodnes, I doe not heare thee vn∣thankful, 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 crow∣neth thy merites, he crowneth no∣thing but his owne giftes. You see now that Austen differs farre from you, he plainely affirmeth,* 1.146 that this crowne of glory or righteousnes is not of due desert, but a reward gi∣ven of grace, & he affirmeth, in ma¦ny other places of his workes, that no man can merite of God, sith all ••he goodnes that is in men are the giftes of God.

Pap.

Well then, you will not haue good workes to satis∣fie for any sin, you deny that they merit any thing at al, you deny al∣so 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 frō it. But since now you haue discovered your opiniō of good works, I will tell you what talke passed betweeen this gentle∣mā & me, before you overtook vs; he told me, you stood highly vpō good workes; at which I marveiled much, cōsidering 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 thē of no value, my worse then nothing, even doung.

Scholl.

If you haue laide any such

wager, thē 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 spokē no one word a∣gainst good works, but only against that false accoūt you make of thē, 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 gen∣tleman, well saide scholler. Sir he aunswereth you right. For he that saith that siluer, is not as good as gold, doth not discōmende silver. He hath denied that false estimatiō and too high rare you make good workes to be of: He hath not deni∣ed

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 thē, S^•. Paule so tearmeth thē,* 1.147 not sim∣ply in thēselues, but in the matter of iustification before God, vvhich only I affirme, that to iustifie vs be∣fore GOD they are of no greater force thē I haue spoken. The which that you may the better vnder∣stand, you must consider that the Scripture maketh but foure causes [ 1] 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 redemptiō of the world. The [ 2] second cause of our iustification is the materiall cause, vvhich is the death and passion of our Saviour Christ,* 1.148 by vvhose obedience & ful∣filling

of the lawe, perfect righte∣ousnes is purchased for vs; the third [ 3] cause is the formall cause, or instru∣mentall cause, which is faith alone without good workes, which faith only apprehēdeth Christ our righ∣teousnesse. These three causes the Apostle cōprehēdeth in one verse saying, So God loved the world,* 1.149 that he seat his only begottē son, that who so be∣leeveth 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 incar∣nation of Christ redeeming vs by his satisfaction of the law & sustai∣ning the punishment due to our sinne,* 1.150 and faith the instrumentall cause apprehending the righteous∣nes of Christ. The finall cause, the fourth and last, is the glory of God, [ 4] as the Apostle saith,* 1.151 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,* 1.152 yet we doe not as the Papists slaunder vs, vilifie good workes, or make no account of them; wee as∣cribe vnto them, as much as truth will permitte vs, we hold they are secundary causes of our glorificati∣on, nay wee stand more for the ne∣cessity of them to salvation, then doe the Papists, wee hould that no man can bee saved without them, according to the ordinary dispen∣sation of the graces of God. VVe hold, he that delighteth and con∣tinueth in sinne shall be condem∣ned, according to that of the Pro∣phet Ezechiel. 18.20. The soule that sinneth, that soule shall die. But the Papists hould not this necessitie of good works, but if a mā want good

workes he may be saved notwith∣standing, (provided alwaies that hee giue sufficient money to the Pope for his generall* 1.153 pardon) for they teach that al the works of su∣pererogation are in the custodie of the Pope, at whose sole pleasure they may be disposed of, vvhich works of supererogation, such foo∣lish virgins that want oyle in their lamps, may buy of the Pope. Thus teach the divines of Rhems con¦trary 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 re¦deeme it by any meanes, or giue a ran∣some to god for it. This doctrin of the scripture, which overthroweth the Popes pardons & indulgēces, they cannot beare with; it brought Lu∣ther 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 mē 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 afflicti∣on, then their sinnes d••served, but onely to make the simple beleeue, that these works and these afflicti∣ons 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 secret∣ly vndermine the doctrine, of the

necessity of good vvorks to salva∣tion, as they do, seeking secretly to root out this necessary point of do∣ctrin 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 disco∣ver their minde: where shewing a∣mongst 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 si••con iustifi∣cent: 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 do∣ctrin of the necessity of good works to salvation. Secondly you may see that heere secretly they acknowe∣ledge,

that S. Augustine is against them in the matter of iustificatiō, 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 a∣ny 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 pre∣tende some reason of their doing.

Scholl.

So they doe, they pretende that heretikes corrupted the anci∣ent writers, and that they do now, but rectifie them againe, but vn∣der

the name of rectifying them, they make them speak as pleaseth thē. 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 scand••ll to the weake. But where is the o∣ther gentlemā?

Gall.

He is behinde.

Scholl

Whats 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 hu∣mour. 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 with∣out some passions, as if he had spo∣ken frō his hart.

Gall.

Well sir since vvee are novve come to Oxford I thanke you for your cōpany; when I first overtooke you, I thought I should haue a tedious iourney, but now me thinkes we haue pleasant∣lye passed our waye. And for this daies iourney I wil buy me a bible, that I may bee able to talke when I meete with the like cōpany. For if I light in such company, as talke of the scripture, I sit mute, or leaue their company, because I haue read nothing in it.

Scholl.

I am very glad to heare you resolved to reade the scriptures, & although as yet, you meane to reade it, to no other pur∣pose, then to be able to talke of it, yet if you read it, I doubt not but God will so blesse your labor ther∣in, that it will worke better effects

in you, then onlie abilitie to talke of it: for the reading of it, will bring you to the true knowledge of God, the knowledge of God to the loue of God, the loue of God to a desire to liue according to his will: Wher∣fore David saith,* 1.154 the word of God con∣verteth the soule, it giveth wisedome to the simple, and maketh the readers therof circumspect to avoide those things that are evill, it causeth men to be new men, it is mighty in ope∣ratiō. So that by one sermon of Pe∣ter, three thousand were cōverted.* 1.155 Felix though a bad man, yet hee trembled vvhen hee harde Paule preach of righteousnes, tēperance, and the iudgement to come. Wher∣fore I pray neglect not the reading of it,* 1.156 since it is the power of God to sal∣vation, & aboue all conforme your life vnto it, and thinke not that it is an easie thing to attaine vnto the kingdome of heavē. They that

vvill enter into the kingdome of heaven must vse violence, & con∣straine themselues to leaue off car∣nal and worldly affections, the way that leades to destruction is broad,* 1.157 and vvide, and manie there are that enter therein, but the way that leades to hea∣ven is straite and narrow, & few there are that enter therein.* 1.158 Consider the whole of-spring of Adam, what a number never come vnto the true knowledge of God, but vanish a way in ignorance and idolatry; all [ 1] these are in the way of perditiō. An [ 2] other sort there are, that know god and acknowledge al the articles of the Creede, yea the trueth of the whole Scripture,* 1.159 yet denye God in their works, and these are also in the way of perdition. A third sort pre∣tend they know God, & pretende [ 3] an externall kinde of holynes, but deny the force of it,* 1.160 loving the praise of men more then God, & these also are

in the broad way of perdition. A fourth sorte there is, vvho knowe [ 4] God, & in sincerity loue him, be∣leeue in him, and conforme them∣selues to liue according to his word & these only are in the strait way to heaven.* 1.161 Wherefore as you ten∣der your ovvne salvation, haue a care to vnderstand the worde, not that you may be able to talk of it, but that you may know how to re∣ctifie your faith and life.* 1.162 For be not deceiued, God is not mocked, that which a man soweth, that shall he reape, hee that liveth aefter the flesh, that is, li∣veth carnally, shall be damned, but he that liveth after the spirit, that is, en∣devoureth to liue according to the wil of God shall haue life everlasting. And thus because we are nowe en∣tred into the citty, I leaue to talke further of this point.

Gall.

Sir for your good advise, I thanke you most hartily, & this I promise you,

that hereafter I will haue a greater care of these matters 〈◊〉〈◊〉 I haue had heretofore. Now sir if you wil doe me that favour, as to ride with me to my Iune, I shall accept it for great kindnesse, and I will bestowe the best wine in Oxford on you, & as good a pipe of Tobacco as ever you tasted.

Schol.

I am beholding to you for your good will, I praye pardon me at this time, I must to my Colledge, & thus I leaue you to the almighty.

Gall.

A due withal my heart.

FINIS.

Notes

• * 1.1

  •• Rom. 1. verse 16. 1. Cor 1.8
• * 1.2

  Lev. 11.2. Deut. 14.4
• b 1.3

  Mat. 12.36 37.
• * 1.4

  Vide Buca∣num de prae¦destinat. quest. 50.
• * 1.5

  Heb. 11. Tit. 2.
• * 1.6

  Aug. tom. 4 li. octoginta quest c. 76.
• * 1.7

  Iam. 2.19.
• * 1.8

  Rom. 3.28 Gal. 2 16. Ps 15. & 24 Fox de chri¦sto 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
• * 1.9

  Vide Fox•• de Christa gratis iusti∣ficante, li. 2 fol 359. & 360.
• * 1.10

  Heb. 1••. Exod. 40.32. Mat. •• Calu. instit. li. 3. cap. 14 sect. 1. & 21 cap. 15 sect 8. & ca. 16 sect. 1. 2. Pet. 1.1••
• * 1.11

  Mat. 5.28.
• * 1.12

  Aug. Epict. 5. ad Mar∣cellinum. Peter Mar¦tyr locis comm. clas∣se. 4 ca. 15. sect. 7▪ 8.
• * 1.13

  Exod. 2.12.
• * 1.14

  Mark 11.15
• * 1.15

  Gal 2.11.14
• * 1.16

  Calvin. in∣stitut. lib. 4. cap. 20. sect. 20.
• * 1.17

  Act. 22.1. & 24.12. & 25.10
• * 1.18

  Luk. 14 26. Mat 10 37
• * 1.19

  ••oh. 18.23.
• * 1.20

  Act 23.3
• * 1.21

  Heb. 12.14
• * 1.22

  Rev. 20.6.13.
• * 1.23

  Mat 7.21. L••ge Chry∣sostomum in haec verba tom. 2.
• * 1.24

  Psal. 1.5.
• * 1.25

  Calv in c. 18. ver. 17. Ezech. Mat. 22.
• * 1.26

  Ang de do∣ctrina Christ. lib. 3. cap. 3.
• * 1.27

  Psa. 11.5.
• * 1.28

  Aug lib 3. cap 3.
• * 1.29

  Ioh 3. Mat. 19.28
• * 1.30

  Rev. 3.17.
• * 1.31

  Mat. 7.21.
• * 1.32

  Ioh. 17.3.
• * 1.33

  Mark. 5.7.
• * 1.34

  Ioh. 1.24.
• * 1.35

  Mat. 7.7.
• * 1.36

  Mat. 6.14.15.
• * 1.37

  Ps. 65.18.
• * 1.38

  Prov. 15.8
• * 1.39

  Esay. 1.16.
• * 1.40

  Psal. 33.18 19.
• * 1.41

  ••. Pet. 3. i2
• * 1.42

  Ioh. 15.7.
• * 1.43

  Iam. 2.19.
• * 1.44

  Mark. 5.7.
• * 1.45

  1. Cor. 10.2.
• * 1.46

  Gal. 5.6. Ephe. 6.6.
• * 1.47

  Ezec. cap. 33.11.
• * 1.48

  Iude 4. 1. Pet. 1. 2. Tim. 3.4.
• * 1.49

  Luk. 1.74. Ephes. 1.4 1. Pet. 2.24. and 2. Peter. 1.5.
• * 1.50

  Ro. 2.6.7.
• * 1.51

  2. Tim. 2.2••
• * 1.52

  Aug. tom 10 lib. 50. ho∣mil. cap. 41. Chrisost. hom. 19 in 4 genesis. Calvin Zanch. Heming. et omnes sani∣ores inter∣prat. in ver¦sum. 13. 2. Thessa. 2 et Eph. 2.10
• * 1.53

  1. King. 2•• Mat. 27.3. Maca 2 9. Calvin. in∣stit lib. 3. cap. 3 sect. 3. & 5. & sequent.
• * 1.54

  Fox de Christo gra¦tis iustifi∣cante lib. 2. fol. 323.
• * 1.55

  Psal. 11.2 Ioh 9.31. Rom 1.31 1. Tim. 1.9 1: Pet. 4 18
• * 1.56

  Rom. 7. 2. Ioh. 3.9.
• * 1.57

  Lege Bul∣lingerū in 3. Apocal.
• * 1.58

  Rom. 1.24 Ephes. 4. 2. Thess. 2.11. Heb. 6.4.
• * 1.59

  Heb. 10.26
• * 1.60

  Deu. 29.19
• * 1.61

  Hos. 4.14.
• * 1.62

  Prov. 1.28
• * 1.63

  Mat. 23.37.
• * 1.64

  Revel. 2, 21
• * 1.65

  1. Ioh. 3.9, 14.
• * 1.66

  Rom. 8.14
• * 1.67

  Dan 3.25. Ps 91.11, 12
• * 1.68

  First rea- 1 Tim. 5.21 25. 1 Thess 4.7. Mat 19.28 Rom. 8.
• * 1.69

  Vers 1.
• * 1.70

  Eph. 2.10.
• * 1.71

  Mat. 7.16.
• * 1.72

  Ier. 32.4•• Ezec. 11.19.20. & cap. 36.26
• * 1.73

  Esay 61.
• * 1.74

  Ioh. 14.2 24.
• * 1.75

  ••oh. 13.35
• * 1.76

  Second reason.
• * 1.77

  Mat 10.33
• * 1.78

  1 Sam 2.12 Tit 1.16. They pro∣fesse th••y know god, but by their work they deny him. 2. Tim. 3.••
• * 1.79

  Third rea¦son
• * 1.80

  Mark 1.4. Calvinsti. lib 3 cap 3 se••t. 3 5. & sequent.
• * 1.81

  Mat 3.8. Act 26.1.19.20.
• * 1.82

  Euseb. lib. 8. c. 17. 18.
• * 1.83

  1. Kings 21 27. Fourth reason. Prov. 15 •• Esay 1.14 Psa 66.18. Psa. 62.••2. Mat. 16 17 Rom 2.6. Rev. 22.12
• * 1.84

  The first reason Rom. 2.
• * 1.85

  The sixt reason. Iames 1.
• * 1.86

  1. Ioh. 3.9.
• * 1.87

  Prov. 19.3
• * 1.88

  Gen. 3.12.
• * 1.89

  Iames 1.24
• * 1.90

  Deut. 28.
• * 1.91

  Eccl. 8.11. Esay 26 10 Psa. 50.21
• * 1.92

  De doctri∣na Christi∣ana lib. 1. cap. 19. idē lib. 20. ca 6 de civitate dei.
• * 1.93

  Rom. 8.29
• * 1.94

  Rev. 20.6.
• * 1.95

  De doctri∣na christia∣na. l. 3. c. 2••
• * 1.96

  Fulke in his notes vpon lam. cap. 1 25. the margi¦nal. note.
• * 1.97

  Luk. 23.40
• * 1.98

  2. Tim. 2.19.20.
• * 1.99

  Lib. 2. con∣tra Celsum
• * 1.100

  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.
• * 1.101

  Deut. 22.6.7.
• * 1.102

  Pro. 12.10
• * 1.103

  2. Pet. 2.3.
• * 1.104

  2. Pet. 2.3.
• * 1.105

  Sleydan lib. 3.
• * 1.106

  Phil. 3.8.
• * 1.107

  Dan. 4 24.
• * 1.108

  Calvin in∣stit. lib. 3. cap. 4. sect. 36.
• * 1.109

  Dan 4.24.
• * 1.110

  1. Cor. 4.7.
• * 1.111

  Gal. 2.16, 17. Eph. 2.8.9
• * 1.112

  P••o. 10.12
• * 1.113

  Pro. 10.12
• * 1.114

  Iam. 3.16.
• * 1.115

  Mat. 1.19.
• * 1.116

  Pro. 16.6.
• * 1.117

  Ezech. 18.
• * 1.118

  Bernard in Cant serm. 22.
• * 1.119

  Origin. in epist. ad Rom. 4 4. Ambrose de vocatio∣ne gent l. 1. cap. 5. August de spirit & lit ca 17. & e∣pist. 105. ad Sixt.
• * 1.120

  Reynolds in Apologia Thesium sect. 24.
• * 1.121

  Matth. 25.
• * 1.122

  Mat. 19.28 ••oh. 14.23
• * 1.123

  Coloss 3.10. Ezech. 44.7.10. Rom. 12.1 1. Thess. 5.23 Ioh. 13.35. 1. Ioh. 3.9.10 Eph. 4.24. Ioh. 8.39.
• * 1.124

  Mat. 25.34
• * 1.125

  Phil. 2.13
• * 1.126

  Iames 1.17
• * 1.127

  Luk. 17.9.10.
• * 1.128

  Psal. 16.2.
• * 1.129

  Iob. 1.8.
• * 1.130

  Psalm. 7.
• * 1.131

  Luk. 1 6.
• * 1.132

  Iob. 1.8.
• * 1.133

  Iob 9 23. & 39.37.
• * 1.134

  2. Sam. 11 1. Chro, 1.2.
• * 1.135

  Luk. 1.68.69,
• * 1.136

  Pro. 24.16 1. Pet. 4.18
• * 1.137

  Iob. 9.20. Ps. 51.9.7.
• * 1.138

  Iob. 15.14 15. & cap. 14 4.
• * 1.139

  Aug de fide orthod. cap. 40. & al Jnnocens. Pap. ep••st. 95 & ea∣chirid. cap 32. Hier adve. Pelag. & idem ad Rustia. Ambros de vocatione gent. lib. 5. ••.
• * 1.140

  2 K ng. 10 30.
• * 1.141

  Hose. 1.4. 2. King. 10 30.
• * 1.142

  Esay 10.5.6.7.12. Ezech. 29.19.
• * 1.143

  1. Tim. 4 8 Math. 5.12 Mat 10.42 Mat. 19.29 2. Tim. 4.7.8.
• * 1.144

  Aug. homil 14. Aug de gra¦tia & libe∣ro arbi••rio cap. 6 & 7.
• * 1.145

  2. Tim. 4.
• * 1.146

  Aug. de gra. & lib. ar. 6. 7. Aug. in 141 serm. de tempo. Psa. 16. de ver∣bis Apost. serm. 5 & in Psal. 51. & Epist. 105.
• * 1.147

  Phil. 3.8.
• * 1.148

  Ps. 49.78.
• * 1.149

  Ioh 3.16. 1. Ioh 4.9▪
• * 1.150

  Rom. 2.23 24.25.26.
• * 1.151

  Ephes. 2.7
• * 1.152

  Iuel. in apo. Par. 2. cap. 20. Calvin. in∣stit. libr. 3. cap. 14 sect. 21. Zanch. de attributis dei. Reinolds Apol. p. 263 Buchan. instit. theo. de bonis oper. p. 344. Pet: Mart. cōmon plac. classe 3 de conf. christ. sect. 8. c. 11. Rom. 10.10 Fox de chri¦sto gratis iustifi. lib. 2 pag 398. Fulk. annot in 2. Iaco∣bi 12. Remenses in annot ad Collos. cap. 1 24.
• * 1.153

  The more mony you giue, the more sins shalbe pa••¦doned. Graftō it the 6. yea of Richar•• the 2. An•• Do. 1382 Froistart Fabian. Gall. 6.5. Ps. 49.7.
• * 1.154

  Ps. 19.7.11 Ps. 1119.9 Heb. 4.12.
• * 1.155

  Acts 2.41.
• * 1.156

  Act. 24.26 Rom 1.16 1. Cor. 1.19
• * 1.157

  Mat. 11.12. Luk. 16.16.
• * 1.158

  The of∣spring of Adam is devided into fowre sorts.
• * 1.159

  Titu. 1.16. Ioh. 5.44. Ioh 12.42.43.
• * 1.160

  2. Tim. 3.5 Ioh. 12.42.43.
• * 1.161

  Calvin. in∣stitut. lib. 3 cap 14. sect. 1.
• * 1.162

  Gall. 6.7.8 Gall 5.21.23.