Answer to Reynolds Book, Chapter 5
CHAP. 5.
Of penance, and the value of good workes touching iustification, and life eternall.
IN the beginning of this Chapter M. Rainolds chafeth and laieth about him on eueryevery ſide,Pag. 82. &c. ſtriking now at one man, now at another, ſometime this waie, ſometime that, as though he were ſuddenly fallen into ſome maladie, & great diſtemperature in his head. The occaſion riſeth vponupon my words, in ſaying our aduerſaries doctrine cannot ſtand, vnleſſe we will alow for good thoſe thinges that in the writings of the fathers are moſte faultie. And whoe knoweth not, if he hauehave read any thing in the fathers,The Popiſh religion gathered of the corruptions of fathers, & former times. but that the popiſh religion for the moſte part is euen a verie ſcomme of auncient & new errours, or as it were a bodie conſiſting of rottennes and corruption? Their free will, their merite of workes, their purgatorie, their ſacrifice for quick and dead, their tranſſubſtantiation, their Popes Supremacie, their ſuperſtitious faſtes, their worſhipping of Images, their praying vntounto Saincts, their praying for the dead, their ſatisfaction, forgiuenes by workes of penance, whereof Maſter Rainolds hath now taken in hand to ſpeake, and other manie moe the like points of falſe doctrine they can as ſoone proue out of the ſcripiures, as they can drawe a fountaine of water out of a flinte. And therefore although for a faſhion, in defenſe of ſome of theſe, they pretend ſcriptures, yet being eaſilie beaten from them, they fall at laſt to raile on them as not containing ſufficient doctrine, and rather wilbe tried and iudged by the writings of fathers: at whoſe hands albeit they finde not ſuch reliefe as they would make men beleeue, in no one controuerſie betwene vsus & them, as hath bene oftentimes plainlie prooued, notwithſtanding by reaſon of the fathers manifold ouerſightes and ſlips, & the corruptions that dailie increaſed in the Church, they maie bring ſomewhat, ſuch as it is, for their maintenance. wherefore that we will not admitte the fathers for iudges in matters of Religion, but holde them hard to the triall of the Scriptures, which they cannot abide, this doth put them out of patience, & driueth them into vehement paſſions. But let them mend themſelues where they can: they ſhall neuer gett at our handes more then this, to receiue that which the ſcripture deliuereth, to reiect that which the ſcripture reprooueth: to read the fathers with indifferent and free iudgement, waying all their doctrine in the balance of gods word, and thereby either alowing, or refuſing the ſame. This we muſt doe, or els of fathers we make Gods, of mens writings we make canonical ſcriptures, of doctors opinions we make articles of faith. And herein we doe no otherwiſe, then we are taught both by ſcriptures, and fathers to doe, as hath beene ſhewed a thouſand times, This ſhalbe your anſwere, & more you are not to looke for of me, neither in this queſtion of penance, nor in anie other: and though it be your griefe to hauehave your noſe held to this grindſtone, yet ſhall the trueth thus be cleared from your miſtes, & God ſhall hauehave the glorie.
Where I hauehave ſaid,Pag. 87. True repentance wherin it conſiſteth. that repentance conſiſteth in inward ſorowe for our ſinnes, and amendement of life, not in outward penalties, and chaſtiſments of our bodies, M. Rainolds graunteth the former part, but denyeth the latter. Ioyne them both together (ſaith he) the… greatlie pleaſe God. Though he labour with all his force to ſmother the truth, and keepe it from ſhining forth, yet is he conſtrained to confeſſe that no externall chaſtiſment of the bodie, or rigorous maner of diſcipline, whatſoeuer we can ſubmitt our ſelues vntounto, profiteth any thing, without the inward griefe of minde conceiued for our ſins. Wherein as he hath giuen a right ſentence agreably to gods word, ſo hath he marked with a black cole the ſuperſtition of the Romiſh ſectaries, whoſe whol repentance is nothing els, but a voluntarie affliction of their bodies, by abſtaining frō meats, by whipping their carcaſes, by putting on rough apparrel, by lying hard, and ſuch other outward exerciſes, of which the Apoſtle generallie pronounceth,1. Tim. 4.8. they profit but a litle. Then he muſt confeſſe, that Repentance ſtandeth not in outward penance, as they tearme it, but in the inward ſorowe of the ſoule. For this alone pleaſeth God, & turneth awaie his wrath from vsus although we doe not ioyne therewith externall penance: but externall penance is nothing worth, vnles we hauehave an inward ſorowe. Seeing then true repentance maie ſtand without that painful, and extreame puniſhing of the body, I cōclude by neceſſarie conſequence of reaſon, that it is not anie parte of true repentance, although ſometime it hath a profitable vſe, for the furthering and practizing of repentance. If you graunt this, as you muſt, then we ſhall agree in this matter. For I denie not, but ſome outward penalties maie be vſed, and doe pleaſe God, not of them ſelues, but becauſe they helpe as meanes in true repentance. As for example, he that offendeth in eating or drinking too much, muſt not thinke tha he hath ſufficientlie repented of his ſinne, if he puniſh him ſelfe by faſting neuer ſo much, vnles he be alſo inwardlie ſorowfull for the ſame, and purpoſe euer after to liue ſoberlie: which affection if it be wanting, though a man faſt all his life long, yet he hath not truelie repented. But the godlie Chriſtian, whoe hath perhappes oftended in ſurfeting, or dronkenneſſe, and is trulie ſorowfull therefore, hath repented, though he faſt not euerie Fridaie from morning to night, but vſeth a ſober and moderate diet euerie day. Neuertheles if he preſcribe vntounto himſelfe, without ſuperſtition of ſatisfaction or merite, ſome abſtinence for a time, that thereby he may be further eſtraunged from that vice, whoe will denie but this is well and Chriſtianlike done? And this was commaunded by God in publike and priuate faſtes, and practiſed by the godlie, as wee read in the ſcriptures. Thus may you ſee what an idle head you hauehave, that alleadge ſo many teſtimonies of ſcripture, to prooue a thing, which no man euer hath denied. I perceiue your leiſure is great, but you ſhould hauehave more diſcretion to vſe it well. In a plaine caſe, wherein we need not your helpe, you bring plentie of ſcriptures: in a matter of controuerſie and debate, which beggeth reliefe at your hands, you paſſe by, as though you heard not: which yet I impute not to want of compaſſion, but of habilitie. We diſpute not whether the children of God hauehave vſed, and ought to vſe ſometimes outward puniſhing and afflicting of their bodies (for this we do willinglie confeſſe) but whether this outward affliction be a proper part of repentance, and whether it ſatisfieth for ſinnes. The firſt is an error, the ſecond is an hereſie, or rather blaſphemy. Theſe things you ſhould hauehave prooued, for theſe we denie: the other being not denied, required no proofe.
The Apoſtles place was rightly alleadged,Pag. 90. Coloſ. 2, 23. & you cannot tel how to ſhift it from you. He condemneth the ſuperſtition of ſuch, as put holines in outward things, and namelie in puniſhing of the bodie, which Ambroſe calleth vexing of the body: Oecumenius, not regarding the body. whether this belong to you, let all the world iudge, ſeeing you make it a part of repentance, and think to deſerue therby a great recompenſe at the hands of almightie God. But becauſe you perceaue the edge of this ſcripture to be ſharper then you would, you ſeeke to blunt it ſome what, and therefore ſaie, it is obſcure: whereas nothing could be ſpoken more plainlie, if the light of your vnderſtanding were not dammed vp.
The reaſon, which I brought againſt the workes of ſatiſfaction,pag. 92. Satiſfaction for ſinnes wrought onelyonly by the ſacrifice of Chriſts death. is grounded vponupon the rock, that neuer can be ſhaken, euen the word of god, that abideth for euer. For as the redemption of mankinde is to be aſcribed onelie to the ſacrifice of Chriſtes death, and cannot without ſingular blaſphemie be aſſigned to anie other thing: ſo likewiſe is the ſatisfaction for ſinne appropriated to the ſame ſacrifice of Chriſt, & cannot without like blaſphemie be giuen to any workes of man, how excellent ſoeuer. You make it a ſmall matter to ſatisfie for ſinne, that teach it is in the power of man, by his owne paines and penance, to appeaſe the wrath of God, wherby it plainly appeareth, you neither know the grieuouſnes of ſinne, nor the iuſtice of god, that requireth a greater puniſhment for ſin, then any man is able to ſuffer: yea you charge the Lord himſelf with iniuſtice, in that hauing laid the guiltines of our ſins vponupon his ſonne, and puniſhed them al in him, is not content with that puniſhment & ſatisfaction,If we do ſatiſfie for our ſinnes, then hath not Chriſt ſatiſfied for them. but exacteth of vsus a further paiment and ſatisfaction for the ſinnes, for which Chriſt hath once ſufficientlie ſatisfied alreadie. The prophet ſaith: He is puniſhed for our tranſgreſſions, Eſai. 53.5.he is bruiſed for our iniquities, the chaſtiſement of our peace is layde vponupon him, & by his ſtripes are we healed. And immediatlie againe he repeateth the ſame, and ſayth, The Lord maketh the puniſhment of vsus al to light vponupon him. Ve…. 7. 1. Ioh. 1.7.The Apoſtle Iohn ſaith: The blood of Ieſus Christ doth purge you from all ſ…ne. Apoc. 1.5.And in his reuelation he ſaieth: that Christ hath waſhed vsus from our ſins in his blood. Thus are we taught in the ſcriptures of God to beleeue, that our ſinnes are forgiuen, and we reconciled to God, not for anie thing that we can worke or ſuffer, but onelie for the death & blood-ſheading of Chriſt. So all your ſatisfactions are hanged vponupon the hedge, and ſerue for nothing els, but to plunge you deeper into the pitte of condemnation, which you ſhall neuer eſcape, ſo long as you truſt to anie ſatisfaction, but onelie of Chriſt.
As for your Tridentine councell, which you alleadge, it is but a bable. A childe may ſoone eſpie the vanitie and falſhood of this diuinitie, that you deliuer vsus here, by warrant of that Councell.Concil. Trident ſeſſ. 14. ca. 8. This it is, The ſatisfaction which we vndertake for our ſinnes, is ours, but yet by Chriſt Ieſus: which in effect is all one, as if they had ſaid that Chriſt him ſelfe hath not ſatisfied for our ſinnes at all, but onelie hath purchaſed to vsus a facultie and habilitie euerie man to ſatiſie for his owne ſinnes.The ſcriptures teach that Chriſt himſelfe hath ſati…fied for our ſinnes. 1. Pet 2.24. This is the myſterie of your ſatisfactions, a myſterie of great impietie. For the ſcriptures teach the cleane contrarie. S. Peter ſaith, that Chriſt hath borne our ſins in his bodie vponupon the croſſe. And how hath he borne them, if he hath not ſatisfied for them? did he take them vponupon himſelfe to returne them back to vsus againe? or did he not perhaps fullie ſatisfie for them? Tell vsus then how farre Chriſt hath ſatisfied, and how much remaineth for vsus to ſatisfie, that we maie know how to deuide aright the ſatisfaction betweene Chriſt and vsus. But accurſed for euer be they, that deny the ſatisfaction of Chriſte to be moſt perfecte, and will ſupplie it by their owne diligence and labour. Chriſt hath perfectlie redeemed vsus, therefore Chriſt hath perfectlie ſatisfied for vsus.The work of Chriſts redemption is our ſatisfaction For this redemption conſiſteth in fully ſatisfying the warth of God againſt ſinne. Neither is it poſſible for any to ſatisfie for ſinne, but a redeemer onelyonly. For this cauſe was the name of Ieſus giuen to our Redeemer, becauſe he ſaueth vsus from our ſinnes. Matth. 1.21.And how is this ſaluation wrought?2. Cor. 5.21. In that he became man for vsus: that is, our ſinnes were imputed to him,Heb. 10.14. and he made a ſacrifice for them: and by this one oblation hath conſecrated for euer thoſe that are ſanctified. Then is there left to vsus no parte of ſatisfaction, but when ſoeuer we repent of our ſinnes, and beleeue in the ſatisfaction of Ieſus Chriſt, we are clerelie acquitted of all our offenſes, for the merit of that perfect ſacrifice, which Chriſt offered for vsus. If you denie this, thinke of your ſelfe as you liſte, you hauehave no more parte in Ieſus Chriſt, then hath an Infidel.
That you rehearſe out of Brentius, pag. 93.9.4.and Andreas Fricius, is idle, and ſerueth onelyonly for ſtuffing. Brentius ſaith truelie, we muſt not onelie take awaie nothing from Chriſt that belongeth vntounto him, but not giuegive him more, then the ſcriptures hauehave taught to be due vntounto him. For he is iniuried and diſhonoured both waies: neuertheles this, that you will ſeeme to giuegive him more then we, is by no means to be accepted, for ſo much as it taketh from him a thouſand times more, then it can pretend to beſtowe vponupon him. For in aſcribing that vertue to the ſacrifice of Chriſt, to make our workes of force to ſatisfie for our ſelues, you pull awaie from it violentlie that full and perfect power of ſatisfying once for all of it ſelfe, which doth truelie and properlie belong vntounto it? ſo herein you may well be compared to thoſe wicked Iewes that made curſie to our Sauiour Chriſt, and yet did buffet him on the face with their fiſts. Andreas Fricius if he hauehave anie priuat opinion of his owne, let him take it to him ſelfe: he may not obtrude it vponupon the Church, without warrant of Gods word. And yet out of his wordes by you rehearſed, what can you gather, ſeruing for proofe of mans merits or ſatisfactions?
What your opinion and iudgement is,Pag 95, &c. M. Rainolds, of my learning and writings, I truſt you thinke I make no great account. Verilie among the wholl rable of popiſh proctors, there is none, that I hauehave read, of leſſe wit and learning, then your ſelfe. What account your fellowes make of you I cannot report, but if they eſteeme you for one of their worthies, you are more beholding to them, then you hauehave deſerued of them. For alas what hauehave you brought, th… in truth is worthie anſwere? what hauehave you ſaid, wherein appeereth any learning more then moſte common? what cauſe hauehave you thus to bragge in your ſelfe, thus to contemne others? God giuegive you grace to ſee, to know, to examine your ſelfe, that you maie perceiue your owne weakenes and pouertie. If I ſhould boaſte of my ſelfe, mine owne tongue would condemne me: this childiſh & profane manner I leaue to you, and your companions, who hunte ſo greedelie for the praiſe of learning, that you deſpiſe the ſimplicitie of Gods trueth and Goſpell. Yet there is none of vsus, how vnlearned ſoeuer you thinke we are, but by the grace of God and light of his word, can eaſilie diſcouer the falſehood, and corruptions of your Religion. Let vsus now conſider vponupon what points you were bolde to vtter ſo fondlie your iudgement of me, and thereby make triall of that profound learning, which you take to your ſelfe with out cauſe, as ſhall here, and euerie where appeere.
Firſt you charge me,Pag. 98. that I vnderſtand not M. Martins meaning: which though it were true, yet were it (I truſt) a veniall offenſe. But I perceiued his meaning well inough & framed mine anſwere directlie to the ſame. The queſtion was: whether to attribute to our ſufferings the vertue of ſatiſfying for our ſins, be not iniurious to the paſſion & ſatiſfaction of Chriſt, I ſaid it was, and ſo I ſaie ſtill. Maſter Martin alleadgeth againſt me the words of the Apoſtle Saint Pauls, who ſaieth, we ſhalbe heires with God, Rom. 8.17.and follow heires with Chriſt, if we ſuffer with him, that we may be glorified with him. Mine anſwere was, that our ſuffrings are required, not as cauſes of our ſaluation, and eternall glorie, yet to be borne of neceſſitie, vnles we wil fall awaie from his grace and glorie. Wherein now hauehave I ſwarued from M. Martins purpoſe? His argument was you ſaie, to prooue, that good workes are not iniurious to ſaluation, becauſe the ſcripture requireth them as neceſſarie to ſaluation. But why tell you not, how M. Martin meant they are required as neceſſarie? then had you diſcloſed your owne folly. For we graunt they are neceſſarilie required in that ſenſe, that the Apoſtle teacheth, and are not in that reſpect anie waies iniurious, or derogatory to the ſacrifice of Chriſt. But this prooueth not that they ſatiſfie for our ſinnes: for then ſhould they be efficient cauſes of our ſaluation, as you would hauehave them to be thought, and then ſhould they derogate greatlie from the merites of Chriſt. Were you ſo aſtonied, that you could not make mine anſwere agree to M. Martins argument? or had you a pleaſure thus to cauill?
Secondlie you ſay,pag. 99. &c. I vnderſtand not S. Paule alleaged by M. Martin, your ſelfe ſetting downe ſuch an expoſition of his wordes, as both is contrarie to his wholl doctrine, & diſprooued by the verie words themſelues. For where you ſaie, this place of the Apoſtle prooueth inuinciblie, that workes are the efficient cauſes of our ſaluation, it ſhall eaſilie appeare, that herein you doe not onelie miſconſtrue the Apoſtle, but vtter blaſphemie againſt the blood of Chriſt: ſuch a notable expoſitor are you become of the holie ſcriptures. S. Paule ſaith, we are ioint heyres with Chriſt, Rom. 8.15.if ſo be we ſuffer with him, that we may alſo be glorified with him. Doth this prooue our workes or ſufferings to be cauſes efficient of our ſaluation? By what diuinitie? by what Logick? by what ſophiſtrie? wherein lieth the inuincible neceſſitie of this conſequence? doth not the Apoſtle himſelfe conclude the contrary in the wordes immediatlie following, when he ſaith,Rom. 8.18. I account that the ſufferings of this preſent time, are not worthie of the glorie that ſhalbe reueiled vntounto vsus? Our ſufferings are not worthie the glorie of heauen, and therfore deſerue it notIf then there be not anie proportion at all betweene our ſufferings and eternall glorie, as the Apoſtle plainlie affirmeth, how can our ſufferings be cauſes efficient of that moſte excellent glorie & ſaluation, which Chriſt hath purchaſed for vsus? doth he not cal it our inheritance, when he ſaith, we are the heires of god, & fellow heires with Chriſt? then doth it follow moſt inuincibly, that it is not obtained by our workes, but doth belong vntounto vsus by the right of our adoption, whereby we are made the ſonnes of God. Neuertheles as the father requireth obedience of his ſonne to whome he leaueth his inheritance, ſo the Lord moſt iuſtly may exact of his children to whome he hath prepared a kingdome,Eternall life belongeth vntounto vsus by right of our adoption, and is not purchaſed of vsus by our workes. all duties of ſeruice and obedience. And as the obedience of the childe is not the cauſe efficient of the earthlie inheritance, no more are the workes of godlines, wherein the faithfull are occupied, cauſes efficient of immortalitie and ſaluation. When the earthlie father ſaith to his naturall ſonne and heire, thou ſhalt inherit my landes, and goodes, if ſo be thou wilt obeie my will, can your wiſdome hereof gather an inuincible argument, that this obedience in the heire, is the proper and efficient cauſe of that inheritance? ſo when the Lord ſpeaketh to his children in like manner, I wil giuegive vntounto you eternall life, if you can be content patientlie to waite for the time of your ful deliuerance, and to ſuffer afflictions in this life, as it is neceſſarie for you to do, who but a blinde papiſt wil argue hereof, that theſe afflictions endured in the meane time are cauſes of eternal life, which is the free gift and grace of God? and yet is this M. Rainolds inuincible argument, or rather inuincible ſollie and ignorance.
Now where he maketh a compariſon betweene Chriſtes ſufferings & ours,pag. 100. and becauſe Chriſtes ſufferings merite eternal life,No compariſon betwene the merites of Chriſt, and our good workes. reaſoneth that ours therfore do the ſame, he deſerueth that all the boies in the ſchoole ſhould clap their hands againſt him, as not onelyonly diſputing moſte abſurdlie, but diſhonouring our ſauiour Chriſt intollerablie. Will you match your ſelues with Chriſt, your workes and your ſufferings with his? you make a verie vnequall & moſte vnreaſonable compariſon. For is there in you that perfection of vertue and excellencie of grace that was in Chriſt, wherby he fullie ſatiſfied the law of God, and therfore deſerued worthelie the Kingdome of heauen? All our righteouſnes is vnperfect, all our obedience is full of infirmitie, whatſoeuer we can do or ſuffer, is ſtained with ſome pollution of ſinne, and therfore of due can merite nothing at the hands of God, much leſſe the Kingdome of heauen and life euerlaſting. Thus your ſumme was not rightlie gathered, as you maie ſee.Pag. 102, Rom. 6.23. Eternall life is a free gift, and therefore is not obtained by merite of good workes.
Thirdlie M. Rainolds ſaith, I vnderſtand not S. Paul, alleadged by my ſelfe, that eternal life is the gift of god. Whereupon I gather that ſeing it is the free gift of God, our workes are not the cauſes therof. For if our workes were cauſes efficient of eternal life, the Apoſtle would not ſaie that eternal life is giuen freely vntounto vsus by God, ſeeing to giuegive freelie, and to giuegive vponupon deſert, cannot be verified of one thing. But eternall life is a free gift, foreignas the Apoſtle doth affirme expreſſly, and therefore is not purchaſed by merit of our good works: where is to be noted the oppoſition betweene eternall death and life, touching the cauſe of either, which the Apoſtle doth ſo plainlie propound vntounto vsus. The proper working cauſe of death is ſin: ſo the Apoſtle ſaith, The wages of ſinne is death: Rom. 6.23.ſo that no mans labour is more trulie the cauſe of his reward, then ſinne is the cauſe of death and condemnation. Why did not S. Paul on the other ſide ſaie likewiſe: the wages of good workes is eternall life? Nay why ſaid he the clean contrarie, that eternall life is the free gift of God? Can you tell vsus anie cauſe, but onelly to exclude from our works all merite of eternal life? And where the Apoſtle admoniſheth vsus,Phil 2, 12. to finiſh our ſaluation in feare and trembling: his meaning is nothing leſſe then to aſcribe the finiſhing of our ſaluation to good workes, as though the Lord began, and left the reſt for vsus to finiſh: but to teach, that we muſt runne our race in careful obedience to Gods commaundements, vntil we come to the end of our courſe, & receiue our reward. Nether may you beare vsus in hand here, becauſe the kingdome of god is called in the ſcriptures a reward of our weldoing, therfore it dependeth vponupon the worthines and merit of our good deedes. For it is a free reward of onelyonly grace, not of deſert or merite: as the father rewardeth his ſonne of louelove and fauour, not of debt, ſeeing he oweth him nothing at all. This you hauehave bin anſwered a thouſand times: & though you can ſaie nothing to purpoſe againſt it, yet you will not ſubmit your heartes to the trueth of God, but ſeeke occaſions of wrangling without ende.
Fourthly you ſay, I vnderſtand not the ſtate of the queſtion,pag. 103. &c. wherof I write: and then you make a long diſcourſe of grace, and workes, of mercy and iuſtice, to prooue that in the regenerate there is not any contrariety betweene theſe, but that they maie ſtand wel together. A man would think your ſelfe were not altogether ignorant of the matter whereof you ſpeake, taking vponupon you to reforme the iudgement of an other: yet hauehave you herein bewraied more want of skill, then I would hauehave thought hadde bene in you, vnleſſe perhaps you diſſemble your knowledge, which I do not eaſilie beleeue. For although grace is not contrarie to workes, becauſe the cauſe cannot be contrarie to the thing, whereof it is the cauſe, yet whoe ſeeth not that grace may hauehave an other effect beſides good workes, where of it ſelfe, alone is the cauſe, and muſt not in that reſpect be ioined with good works, but diſcerned, and diſtinguiſhed from them? By grace in this controuerſie I vnderſtand, not thoſe graces of Gods ſpirit, which are infuſed into vsus, when we are regenerate, as our aduerſaries doe, making grace and workes all one, but the louelove and merciemercy of God, as the ſcriptures hauehave taught vsus to take the ſame: as when the faithfull ſeruants of God are ſaid to hauehave found grace in the eyes of the Lord: and when the Apoſtle writeth,2. Tim. 1.6. that grace was giuen vntounto vsus in Ieſus Chriſt before all worlds. And ſo likewiſe in this queſtion muſt it be taken, when we are ſaid to be elected, called, iuſtified, & ſaued by grace, that is, by the louelove of God, where with he embraced vsus freelie, vnles you will ſaie we had grace and good workes inherent in vsus before we were create…, yea before the world it ſelfe was framed. From this grace procede both good workes and our ſaluation, yet ſo as ſaluation is to be imputed, not to our workes, but onelie to grace, and although theſe two are not contrarie the one to the other, yet in the matter of ſaluatiō there is not the leaſt cooperation between good workes & grace, but works are whollie excluded from all ſocietie or fellowſhip in that buſines.Rom. 11.6. So the Apoſtle hath plainlie taught: If by grace, not of workes. Againe, If righteouſnes be by the law, Gal. 2.21. Rom, 4.2.then hath Chriſt died in vaine: Againe, If Abraham were iuſtifyed by workes, he hath whereof to boaſt, Gal. 3.11.18,but not with God. Againe, the iust ſhall liue by his faith: but the lawe is not of faith. Againe, f the inheritance were of the lawe, then were it not of promiſe. wherefore in effecting our iuſtice and ſaluation, good workes may not drawe in the ſame yoke with grace, notwithſtanding otherwiſe they agree well together. Thus hauehave I brieflie anſwered all your friuolous diſcourſe, and ſhewed that you obiecting ignorance of the queſtion to me, in trueth neuer vnderſtood it rightlie your ſelfe.
The ſcriptures you bring for your purpoſe to prooue that eternal life is of works, as well as of grace, are but wreſted, and ſhamfullie abuſed by you. When S. Paule ſaieth,Rom. 2.6. that God ſhall render to euerie man according to his workes, we confeſſe, and alwaies hauehave, that God not onelie doth recompence the wickednes of the ſinner with deſerued puniſhment,A rewarde we confes, merit we deny. but alſo rewardeth the vertues of the godlie with life, and felicitie euerlaſting. And when Chriſt ſhall ſit on his iudgement ſeate, euerie man ſhalbe tried by his workes, which in the wicked doe deſerue condemnation of themſelues, and in the children of God are ſignes and fruites of their faith, whereby they hauehave laide holde vponupon Ieſus Chriſt their onelie Sauiour and iuſtifier. But make your argument good, if you canne, which you gather of theſe words, God ſhal render to cuerie man after his workes, therefore good workes are efficient cauſes of our ſaluation: or as you moſte vntrulie and wickedlie doe ſette downe, good workes and euill are laide in indifferent balance, ſo that one is the cauſe of heauen, as the other is the cauſe of hell. This diuinitie M. Rainolds you neuer learned of Saint Paule, Pa 2.105. M.R. ſaith that good workes and euil are laid in indifferent balance, that good workes are the cauſe of heauen, as euil are the cauſe of hel.but hauehave drawne it out of the ſtinking puddle of poperie: and it ſmelleth ſo lothſomelie in the noſes of the godlie, that if your ſenſes were not by cuſtome of ſuch filthie doctrine altogether ſtuffed, you coulde not abide the ſauour thereof. Doe good workes deſerue heauen, as euill doe hell? what Prophet or Apoſtle euer ſaide ſo? ſinne is indeede the cauſe of death, and deſerueth euerlaſting paine, becauſe it is a transgreſſion of Gods lawe: but good workes are not the cauſe of heauen, nor can deſerue eternall life, becauſe they doe not perfectlie anſwere the iuſtice of Gods lawe, which pronounceth them accurſed,Deut. 27.26. Gal. 3.10, that abide not in all things written in the law, to doe them. Are your good workes ſo abſolute, and entire in euerie reſpect, that being examined by the lawe of God, & laid in the balance of perfect iuſtice, they are found in nothing too lighte? if you ſay ſo, you are paſt all ſhame, you forget your ſelues, you know not God: if otherwiſe, how can you eſcape the curſe, but onelie by forgiuenes through Chriſt? And ſo it followeth that eternal life is not of works, but onelie of grace and merciemercy, whereby our ſinnes are pardoned,Pſal. 32. Rom. 4.7. and our iniquities couered, according to the doctrine of the prophets and Apoſtles. Thus your balance is prooued to be falſe, and you ſhall one daie ſee the difference, when you are laid in the balance your ſelfe.
That God is called a iuſt iudge,An obiection of M.R. anſweared. not onelie in reſpecte of the wicked, whome he puniſheth, but alſo of the godlie, whom he rewardeth, and that he will render in iuſt iudgement to euerie man according to his workes, what can you gather hereof againſt the free grace of our iuſtification & ſaluation? Is iuſt reward, and free grace ſo great an enemie one to the other, that they cannot be coupled together? This detecteth your groſſe blindenes, that thinke the vndeſerued merciemercy of God to be contrary to his iuſtice, as though becauſe he giueth eternall life, as a iuſt iudge, therefore doth not giuegive it freely, but in reſpect of the worthines of our worke. When god elected vsus to be his children, before we had done good or euill, yea when he gaue vsus the firſt iuſtice, as you cal it, when we had committed manie ſinnes, and oftentimes offended him, was not this of onelyonly grace and merciemercy, without our worthines and deſert? you will not deny. Yet in this remained he iuſt, vnles you ſay that God is vniuſt in ſome of his dealings. Then is your argument in miſerable caſe, whereof you make ſo great account, God doth giuegive to his children eternall life of iuſtice, therfore not of grace. God is iuſt, in that he keepeth promiſe, and doth not deceiue his of that reward, which they hope for: but the promiſe is free. For freely he promiſed, and freely he giueth. Yet in that he bound himſelfe vntounto vsus by his free promiſe, it was iuſt that he ſhould performe the ſame, not for that we hauehave iuſtlie, and worthely deſerued anie part of that reward, but becauſe it is meet that God be alwaies faithfull in his words. And as for that you alleadge of Reward, & Rendering, you hauehave bene anſwered, that this reward and retribution is of the free mercy and grace of god: which anſwere you cannot diſprooue, and therfore whatſoeuer you hauehave ſaid, is to no purpoſe at al. Saint Auguſtine now muſt help you, or els you are gone. Yet ſaith he not in theſe teſtimonies, that workes do fullie and perfectlie deſerue the crowne of immortalitie, as you ſay, and more too. The moſte he ſaith, is,In what ſenſe the fathers affirme that heauen is due for our good workes that the crowne is due vntounto our good workes: which in ſome ſenſe is true. For it is that reward, which God hath prepared and promiſed to the worke, not becauſe the worke is worthie thereof, but becauſe it pleaſeth him ſo gratiouſlie and liberallie to beſtow ſuch excellent rewards vponupon vsus, that hauehave deſerued ſo litle. This will I make plaine to hauehave bene S. Auguſt. meaning by his owne writings, and then alſo further declare, that this was the conſtant and catholike beliefe of Chriſt his Church, by the teſtimonies of other auncient Fathers.Auguſt. de perfectione iuſtitiae. Thus writeth S. Aug. And that what the iuſt Iudge, when he ſhall ſit on his throne, ſhall finde ſecret, or not throughlie purged, by his merciemercy may be forgiuen, that by ſeing God, the wholl may be made ſound and cleane. For iudgement is without merciemercy, but to him which hath done no merciemercy. But mercy doth ſurmount iudgement. Which if it were not ſo, what hope had wee? for ſomuch as when the iust king ſhall ſit on his throne, who ſhall glorie that he hath a chaſte hart, or who ſhall glorie that he is cleane from ſin? Therefore then the iuſt being fullie and perfectlie clenſed by his merciemercy, ſhall ſhine as the ſinne in the kingdom of his father. here S. Aug. plainly teacheth, that when we come before the tribunall ſeate of Chriſt to be iudged, we had no hope to eſcape condemnation, but that we truſt our ſins ſhalbe forgiuen: whereof it followeth, that our good workes cannot deſerue, or by their merit procure vntounto vsus eternall life. For if we be iuſtified and ſaued by pardon, we cannot any waies ſay truelie, that iuſtification & ſaluation commeth vntounto vsus by our deſertes. In an other place he writeth,Cont. Iulian. Lib. 6. Cap. 1. That our iuſtification is wrought by remiſſion of all our ſinnes. If our iuſtification conſiſt in the forgiuenes of our ſins, how can it be aſcribed to the worthines & perfection of our workes? Againe in an other booke he teacheth that Chriſts iuſtice is our iuſtice: and ſo that we are iuſtified not by our merits or righteouſnes, but by the iuſtice of Chriſt imputed vntounto vsus. Theſe are his wordes:In pſal. 21. expoſit. 3. How then ſaith he, of my faults? but becauſe he praieth for our faults, and hath made our faults his faults, that he might make his iuſtice our iuſtice, ſpeaking of our ſauiour Chriſt.In manuali. Cap. 22. Meritum meum miſeratto Domini. And that you may know what merites Saint Auguſtine truſted vntounto, I wil further ſett downe one other place out of him. All my hope (ſaith he) is in the death of my Lord. His death is my merite, my refuge, ſaluation, life, and reſurrection: my merit is the compaſſion of the Lord. I ſhall not be void of merit ſo long as the Lord of mercies ſhall not want. And while the mercies of the Lord are manifolde, I am alſo manifold in merites. Thus S. Auguſtine ſtandeth not vponupon his owne merites, as proud Phariſies and papiſts do in the ſight of God, but falleth downe flat in confeſſion of his guiltines, and flieth onelie to the merciemercy of God in the merites of Chriſt. And this is our verie Doctrine that we holde, and our hope of ſaluation that we hauehave, for which we are by the Aduerſaries ſo much accuſed, and reuiled.
Origene liued before S. Auguſtine two hundred yeares, and was for his learning and skill in the ſcriptures vniuerſallie renowmed, although he be not ſound in eueryevery pointe of Chriſtian faith. Let vsus … what he hath deliuered vntounto vsus concerning this queſtion in hand, whether our workes can merite the kingdome of heauen. Theſe are his wordes:Origen. in ep. ad Roman. c. 4. lib. 5. But when I conſider the loftines of the wordes, in that the Apoſtle ſaieth, to him that worketh, recompence is made according to debte, I ſcarſelie beleeue, that there can be anie worke, that may of due demaunde the reward of God, for ſo much as euen this ſame, that we can doe, or thinke, or ſpeake anie thing, Quod erit debitum illius, cuius gratia nos praeceſſit?we doe it by his gifte and bountie. Then how can he owe vsus anie thing, whoſe grace did preuente vsus? And therefore we must rather conſider, leaſt perhappes, that he ſaide, To him that worketh, the rewarde ſhalbe imputed according to debt, ought to be vnderstoode of the debt due to the wicked worke. For that debts are called ſinnes in the holie Scriptures, you ſhall often finde. Then he alledgeth ſundrie places to this purpoſe, and afterwardes proceedeth thus: whereupon the ſame Apoſtle in an other place ſaith, the wages of ſinne is death: and he added not and ſaide likewiſe, And the wages of iuſtice is eternall life, Ʋitam veró ae ternam ſoli gratiae conſig naret. I thinke it ſhould be aſſignaretbut he ſaith, But eternall life is the gracious gift of God; to teach vsus, that wages which is like to debte and rewarde, is a recompence of puniſhment and death, and to aſſigne eternall life to grace onelie. And thus determining that rewarde according to debte belongeth to the wicked in reſpect of their workes, but not the beleeuers, he goeth on forwarde and ſaith, To confirme as it were his former ſaying, to him that worketh not, but beleeueth in him, that iuſtifieth the wicked, his faith is imputed for righteouſnes. the Apoſtle taketh a teſtimonie out of the pſalmes, and ſaith, Cui Deus accepto ſert iuſti tiam ſine opers bus.As Dauid doth declare the bleſſednes of the man, whome the Lord accounteth righteous without workes. This is Origenes iudgement, that our ill deedes deſerue of due and debte puniſhment, and condemnation, but that our good deedes cannot merite the reward of eternal life: & ſo hath he diſcouered the inequalitie of thoſe balances whereof you ſpeake
S. Ambroſe ſpeaking of Dauid ſaith, that he deſired to depart out of this place of pilgrimage to the common countrie of the Saints, Ambroſ. de bono mor. Cap. 2.entreating that for the pollution of his abode here, his ſinnes might be forgiuen, before he departed out of this life. For he that receaueth not here remiſſion of his ſinnes, ſhall not be there: and he ſhall not be there, becauſe he can not come vntounto eternal life, Quia vitae aeterna remiſſio peccatorū eſt.for ſomuch as euerlaſting life is forgiuenes of ſinnes. In theſe wordes we are taught that whoſoeuer wil hauehave eternall life, muſt looke to receiue it, not for merit of his good workes, but through forgiuenes of his euill workes: and this namelie he affirmeth of Dauid, the holie Prophet and ſeruant of god, with whome in godlines and good workes our Papiſts maie not anie waies compare.
Saint Ierome hath many goodlie ſentences in his bookes againſt the Pelagians, flatlie ouerthrowing the popiſh doctrine of iuſtification by merit of our workes: as when he ſaieth,Hieron. ad Cte ſiph. aduerſ. Pe lag. that before God, who ſeeth & beholdeth all things, and to whom the ſecrets of the hart are not vnknowen, no man is iuſt. If in the ſight of God, no man is iuſt, as Ierome trulie according to the holy ſcriptures maintaineth againſt the wicked Pelagians, who then can truſt by his iuſtice to be ſaued? or how can any man otherwiſe be ſaued, then by the clemencie, merciemercy and forgiuenes of the iudge? can he that ſaieth and confeſſeth, I am vniuſt, I aske pardon of my God for my ſinnes, ſaie with the ſame mouth, I hauehave deſerued heauen by my good deedes? Againe S. Ierome ſaith, this is the onelie perfection of men, if they knowe them ſelues to be vnperfect. And you ſaith Chriſt, when you hauehave done all things, ſaie, we are vnprofitable ſeruants, we hauehave done, that we were bound to doe. If he be vnprofitable, who hath done all things, what ſhall we ſaie of him, that coulde not fulfill all things? Si inutilis eſt, qui fecit omma: quid de illo dicendum eſt, qui expl…re non potuit? Lib. 1. aduerſ. Pelag.and he prooueth at large that neuer anie either did, or could fulfill all, that of due was required of him. In an other booke he ſaieth, then are we iuſt, when we confeſſe our ſelues to be ſinners, and our iuſtice conſiſteth not of our owne merite, but of Gods merciemercy, the Scripture ſaying, the iuſt man is an accuſer of him ſelfe in the beginning of his ſpeach. Our righteouſnes by Saint Ieromes doctrine conſiſteth not in the merits of our good workes, but in the confeſſion of our ſinnes, and merciemercy of the Lord. Furthermore he ſaith in the ſame booke: In Deuteronomie it is plainlie ſhewed that we are ſaued not by our workes & iuſtice, but by the merciemercy of God, when the Lord ſaith by Moſes, ſay not in thine heart, when the Lord ſhall deſtroie them before thy face, the Lord hath brought me in for my righteouſnes, &c. If the Iſraëlites could not deſerue the land of Canaan to be giuen vntounto them for their righteouſnes, who can truſt to receiue the land of life for his worthines? This was S. Ieromes faith, and this he conſtantlie defended againſt ſuch wicked heretikes, that troubled the Church of Chriſt then,Mare. Erem. as our Papiſtes hauehave longe done. S. Marke the Eremite hath written a booke againſt thoſe, that thinke they are iuſtified by works, wherin thus he writeth, Therefore the kingdome of heauen is not a rewarde of workes, foreignbut the free gift of the Lord, prepared for faithfull ſeruants.
S. Gregorie came after S. Auguſtine the ſpace of two hundred yeares,Greg. Moral. lib. 2. cap. 40. yet held he the ſame trueth, concerning this point, as by his writings appeareth. As if (ſaith he) a mind that is tempted, and taken in the neede of his owne infirmitie, ſhould ſaie, Grace hath begotten me in the firſt faith being naked, Nudam me in prima fide gratia genuit, …udum eadem gratia in aſſū tione ſaluabit.and the ſame grace ſhall ſaue me in the laſt daie being naked: And further addeth, that though a man hauehave ſome vertues, yet it is beſt for him, to caſt him ſelfe downe, to acknowledge his owne infirmitie and wantes,Ad ſolam miſericordiae spē recurrat. to f…e to the onelie hope of mercy. And thus writeth the ſame Gregorie in an other place, Euerie ſinner turning to God with weeping, In Ezech. lib. 1. hom. 7. in ſins.now beginneth to be iuſt, when he beginneth to accuſe that which he hath done. For why ſhould he not be iuſt that now is cruel by teares againſt his owne iniuſtice? Therfore our iuſt aduocate ſhall defend vsus to be iuſt in iudgement: quia noſmetip ſos & cognoſci mus, & accuſamus imuſtos.becauſe we know and accuſe our ſelues to be vniuſt. Let vsus therefore put our confidence not in our teares, not in our deeds but in the allegation of our aduocate. Could anie thing be ſpoken more directlie againſt the vaine & damnable perſuaſion of Papiſts, that thinke they ſhall be ſaued by their doings and ſufferings?
Now let vsus deſcend lower to S. Bernard, who liued after Saint Gregorie fiue hundred yeares, and ſee how the ſame doctrine hath bene continued, and beleeued of the godlie.Bernard. … Cant. ſerm. 23. Thus writeth Saint Bernard: It ſufficeth to me for all righteouſnes, to hauehave him alone mercifull to me, to whome alone I hauehave ſinned. All that he hath decreed not to impute to me, is as though it had not bene at all. Hominis iuſtitia, indulgen. tia Dei. Sermon 61.Not to ſinne, is Gods iuſtice: mans iuſtice is the mercifulnes of God. In another ſermon vponupon the ſame booke, If (ſaith he) the mercies of God are from euerlaſting and for euer, I alſo will ſing the mercies of God for euer. Shall I ſing myne owne righteouſnes? Lord I will remember thy righteouſnes onelyonly. For that is mine alſo. For thou art made vntounto me of God righteouſnes. Neede I feare leſt that one be not ſufficient for vsus both? It is not a ſhort cloke, which (as the Prophet ſaith) cannot couer two. Thy righteouſnes is an euerlaſting righteouſnes. What is longer, then eternitie? It will couer both thee & me largelie, being a large and euerlaſting righteouſnes. And in me it couereth the multitude of ſinnes: in thee O Lord, what els, but the treaſures of piety, the riches of goodnes? Here S. Bernard teacheth vsus two pointes againſt the Papiſtes: one, that our righteouſnes, whereby we are iuſtified before god, is the righteouſnes of Chriſt imputed to vsus: an other, that we are ſaued not by the goodnes and deſert of our workes, but by couering and forgiuing of our ſinnes.Epiſt. 190. Thus in an other place ſaith he to like purpoſe, A man was indetted, and a man made paiment. For if one (ſaith he) died for al, therfore all are dead, Vt ſatiſfactio vnius omnibus imputetur, ſicut ommum peccata vnus ille portauitthat the ſatisfaction of one might be imputed to all, as he alone bare the ſinnes of all. Againe in this ſame epiſtle he ſaith, Therfore where reconciliation is, there is remiſſion of ſinnes, and what is that els, but iuſtification? If remiſſion of our ſinnes be our iuſtification, then can not the Popiſh doctrine be allowed, which teacheth that we are iuſtified and ſaued by our merites. Yet further in an other place the ſame good father.Ad. milit. tem pli. cap. 11. He that hath taken awaie the deſert of ſinne, by giuing vntounto vsus his righteouſnes, he hath paied the debt of death, and reſtored life. For ſo, death being dead, life returneth, as ſinne being taken awaie righteouſnes commeth againe. Furthermore death is abandoned by Chriſts death, and Chriſtes righteouſnes is imputed vntounto vsus. Mors in Chriſti morte fugatur & Chriſti nobis iuſtitia imputatur.Thus plainlie doth Saint Bernard teach imputed iuſtice, which our Papiſts now a daies make a mock at, but to the deſtruction of their owne ſoules.
One other place more out of S. Bernard, wherein he writeth moſte ſweetlie and comfortablie, that the teſtimony of a good conſcience conſiſteth in three things. For firſt of all, it is neceſſarie to beleeue, that thou canſt not hauehave remiſſion of thy ſinnes, but thorough the mercifulnes of God. In. Annuntiat. Marie. ſer. 1Secondlie, that thou canſt hauehave no good worke at all, vnles he alſo giuegive it. Laſtly that thou canſt deſerue eternall life by no workes, but alſo it muſt be giuen vntounto thee freely. And of this laſt pointe thus he addeth, Now concerning eternall life, we knowe, that the ſufferings of this life are not worthie the glory to come, no not if one man ſhould ſuffer all. For mans merites are not ſuch, that for them eternall life is due by right, or that God ſhould doe any iniurie, vnles he ſholulde giuegive it. For to omit, that all merites are the giftes of God, and ſo man for them is rather made debter to God, then God to man; what are all our merits to ſo great glorie? Quid ſunt me rita omnia ad tantam gloriā.Thus notably doth S. Bernard approoue the verity of our faith & doctrine, concerning the cauſe and meanes of our ſaluation, and treadeth downe and ſtampeth vnderunder his feete all Phariſaical and Papiſticall merites.
And forſomuch as M.R. hath a ſpecial grace, more then any of his fellowes, to obiecte one Proteſtant againſt an other, and with ſuch oppoſitions hath repleniſhed his booke, I may be bolde to put him in minde, what one of his graund maſters hath taught touching this principal controuerſie of our iuſtification and ſaluation:Pighius againſt the Papiſts in the matter of iuſtification teacheth the verie ſame that we do. I meane Alberte Pighius, who notwithſtanding he were a captaine Papiſte, and hath written much in maintenance of Popiſhe religion, yet in this matter hath giuen al papiſtes the ſlippe, & hath ſubſcribed to our doctrine. Out of his long diſcourſe I wil ſet downe onelie this ſentence: And thereof is it that our righteouſnes is placed in Chriſtes obedience, Pighius Cōtrouerſ. 2.becauſe the ſame is imputed to vsus being incorporate into him, as though it were our owne: ſo that by it we are accounted righteous. And as once Iacob, being not the firſt borne by natiuitie, hyding him-ſelfe vnderunder his brothers garment, & hauing put on his coate, which ſmelled moſt ſweetlie, did inſinuate him ſelfe to his father, that vnderunder an other mans perſon he might receaue the bleſſing of the firſt borne: ſo alſo it is neceſſarie that we lie hid vnderunder the pretious purenes of Chriſt our eldeſt brother, that we ſauour of his ſweete ſmel, that our ſins be buried & couered with his perfection, & that we thus offer our ſelues to our moſt louing father, that we may obtaine of him the bleſſing of righteouſnes. Herein as Pighius agreeth with the truth & with vsus, ſo hath he much offended his own friends for thus leauing them in the plaine field. Tapper the wiſe Deane of Louaine writeth bitterlie againſt him for his opinion herein, and ſaieth he learned it by reading Caluines Inſtitutions. Which perhaps was true, ſeeing of him alſo he learned much more. You ſee, Maſter Rainolds, our doctring iuſtified both by the ſcriptures of God, and by the teſtimonies of moſte learned and godlie fathers, and by conſent of as learned a Papiſt, as your Church hath in theſe later times bred anie. Now then peruſe ouer againe your wholl tale, and weigh it in a true balance, and you ſhall finde it lighter then anie fether.
Fiftlie you obiect, that I vnderſtand not our owne doctrine, and here according to your maner,Pag. 110. &c. you wander vp and downe, as a man that had loſt his waie, who though he knowe not whether to goe, yet wil be going ſtill. It pitieth me to ſee your miſerable follie, and blindnes, wherinto you are willingly fallen. But thus wil the lord deale with ſuch as wilfully giuegive ouer the knowne truth. Where I ſaie, that we muſt neceſſarilie ſuffer with Chriſt, if we will be glorified with Chriſt, this ſeely ſophiſter asketh, how this ſtandeth with our doctrine of onelie faith: as though there were anie likenes of contradiction at all, betweene theſe two ſayings. For knowe you what is meant by onelie faith? If you doe not, you are to blame to charge me with ignorance of that, which your ſelfe do not vnderſtand:Iuſtification by faith onelyonly excludeth not neceſſary dueties of Chriſtian obedience. if you doe, then can you not but plainlie perceiue, that the doctrine of neceſſarie ſuffering with Chriſt, is not anie waie contrary to the Doctrine of our iustifying by faith onelie. Although we trulie teach, that onelie faith doth iuſtifie, becauſe it is the onlie inſtrument, by which we take holde vponupon Ieſus Chriſt, and ſo are iuſtified: yet we teach that iuſtifiing faith can neuer lacke good workes, and hereof it followeth that whoſoeuer hath faith, muſt alſo bring forth the fruites of faith, which are good workes, & that neceſſarilie, therby to declare, and teſtifie his faith, as the Apoſtle Saint Iames doth fullie prooue. This neceſſarie coniunction of workes and faith, the effect and the cauſe, doth not diſprooue, but that our apprehenſion of Chriſt is to be attributed to onelie faith:Faithe although it neuer be alone yet it apprehendeth Chriſt, & iuſtifieth alone. as the beholding of the light is the onelyonly & proper function of the eie, although the facultie of ſeeing cannot be deuided from the ſenſe of feeling. Yet no man will ſaie that we perceiue the brightnes of the ſunne by our feeling, but by our ſeeing onelie. So though our faith can neuer be alone, but is alwaies fruitfull of good workes, yet it onelie doth iuſtifye, and not good workes, in that it onelie laieth holde vponupon Chriſt our righteouſnes. You hauehave a weake head Maſter Rainolds, if you ſtagger at this. But bleſſed be God, that ſtriketh his enimies thus with giddines.
To like purpoſe ſerueth that you alledge out of Illyricus and others, concerning the controuerſy, whether good workes are neceſſarie to ſaluation. There is none ſo ignorant, but knoweth the iudgement, and reſolution of the Church. And although Illyricus be earneſt,How good workes are neceſſary: not as cauſes of ſaluation, but as effectes of a iuſtifiyng faith. & ſaieth, they are no way neceſſarie to ſaluation, yet he confeſſeth a faithfull man muſt needs doe them, as duties neceſſarilie required by the Lord: not that they are anie waies the cauſe or merite of ſaluation. If you vnderſtand the propoſition thus, then in this ſenſe they are not neceſſarie: for then ſhould they derogate from the merites of Chriſt. But as effectes of faith, and iuſtification, ſo are they neceſſarie: and this doctrine as it is true, ſo is it far from all papiſtrie. For papiſtes teach that workes are efficient cauſes of their ſaluation, and that is moſte falſe, and iniurious to the blood of Chriſt: Chriſtians holde that good workes are neceſſarie fruites of faith, and that thoſe who are iuſtified, and reconciled with God, muſt walke before him in new obedience, and ſerue him in righteouſnes and holines all their daies. You wiſh I were a Papiſt for mine owne ſake: and for your ſake againe I wiſh that you were none. Which of theſe wiſhes is better, the day of the Lord ſhall make manifeſt. In the meane time enioye that happines, which you hauehave purchaſed by your falling from vsus, or rather from Chriſt: I will be no companion of your Apoſtaſie.