A SHORT DIALOGUE, WHEREIN is proved, that no man can be saved without good works.  
Edit. 2. With some Additions.  Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he reap; he that soweth to the flesh, shall reap corruption, but he that soweth to the spirit, shall reap life everlasting. Galat. 6.7.8. 
AT OXFORD, Printed by joseph Barnes, and are ●o be sold in Paul's Churchyard at the sign of the Crown, by Simon Waterson. 1604.   

To the Right Worshipful Sir ROBERT VERNON Knight, all health and prosperity.  
Although (Right Worshipful) now long distance of place and time, hath severed us, yet the exceeding great kindness you always bore towards me, whilst you lived in Oxford, hath wrote so deep an impression in my mind, that neither discontinuamce of time, nor distance of place, hath any thing abated my wont dutiful affection towards you. Presuming of the like affection in you towards me, (knowing your kind disposition) I am emboldened to offer, & dedicate this my little book unto you: the which being conscious of his own imperfections, craves your patronage, and favour; which if it may obtain, it fears not to come abroad into the view of men, & if you will vouchsafe to read & like of it, it seals not the censure of others, both which it hopes the rather to obtain for my sake. It is not long, nor tedious, & (I hope) it is profitable, and therefore it hopes the better acceptance, the which if it might obtain, you shall make me not repent mine endeavours. Thus my humble duty remembered I commit you to the tuition of the Almighty.  
Yours for ever JEREMY CORDEROY.   

To the Christian Reader.  
AS to the body of man (Courteous Reader) all kinds of diseases, to all kinds of ages are not incident, but some diseases are more peculiar to us when we are children, some proper unto us when we are young men, some more incident when we are old: so in the Church of God, all kind of evils break not forth in one age, but some are more peculiar to some age, than unto others; as both histories of former times, and daily experience do manifest unto us; the disposition whereof come not by chance, but by the determinate counsel of the Lord, who in his just judgement disposeth of these things, as it shall make for his glory, and the good of his church. That these things come to pass by the appointment of God, it is manifest by many places of the Scripture, wherein god showeth that he doth send these calamities for the exercise of his church, & also foretelleth the time when they shall come; in the ●3. of Deuteronomie, verse, 3. the Lord saith that he will send false Prophets amongst us, to try us, whether we love him with all our hearts & with all our souls. ●y this means men's hearts shall be manifested, whether they love God or no; they that belong unto God, will not give ear unto these false Prophets, but will be directed by the word of God; according to that saying of our Saviour, my sheep hear my voice, & follow me, 
joh. 10.  they will not follow a stranger, but flee from him, for they know not the voice of a stranger. He foreshoweth when such & such evils shall come, as it appeareth in diverse places of the Prophets in the old Testament; and in the new, the revelation of john aboundeth in predictions of things to come. Now as God in his goodness & mercy towards us vouchsafeth to forewarn us of these temptations that shall come on us, & when, that therefore we may be the better armed against such events; so it is our duty, to take notice hereof, and accordingly to address ourselves to withstand such temptations as shall come on us; but especially to observe what evils are more proper to the time wherein we ourselves live, as most pertinent unto us; not to speak of matters of old time, but of latter times, as most concerning us. The Apostles, inspired by the holy Ghost, have intimated unto us of this age, what temptations shall assault us, who have divided the time from the incarnation of Christ, until his second coming to judgement, into two several times; in which, two several temptations shall assault the church of God: the former of these two times, they term, the latter days; the ●ther, the last days. ●n the former, that is the latter days, shall come errors in doctrine: in the last times shall come corruption of manners: not that the later days shall be free from corruption of life and ungodly behaviour, or the last days shall be free from error of doctrine: but in the latter days error of doctrine, in the last days lewdness of life, as two predominant ill humours shall abound, & therefore according to the diversity of these two times, it is our duty to bend ourselves more against the one than the other. In the time of error, we must most of all endeavour to confute error; in the times of ungodliness in life, we must contend against ungodliness in conversation. Now because this time present wherein we live is the last time, wherein corruption of manners shall most abound, according to the prediction of the Apostle, the which we see with our eyes to be too true: I have chosen rather to speak of the necessity of good works to salvation, as most befitting this time, then against error in doctrine (though I have not altogether omitted to speak some thing against it) seeing that now most men offend in lewdness of life, more than in error of doctrine. If any doubt whether this time wherein we live, be the latter or last times or no, let him but confer the prophecy of these two times, with the event which hath fallen out, & he may easily be resolved. The Apostle Paul speaking of the latter days, wherein error in doctrine should abound saith: 
1. Tim. 4.1  now the spirit speaketh evidently, that in the latter days some shall departed from the faith, and shall give heed to spirited of error, and doctrines of devils, which speak lies through hypocrisy, and have their consciences burned with an hot iron. That this latter time began in the Apostles time, and holdeth until the revealing of Antichrist, the same Apostle showeth in an other place, where he saith, the mystery of iniquity doth already work, 
2 Thess 2.  
Chrysost. 2. The●. 2. hom 4. Ambros 2. Thes. 2. Hierom in Dan. 7 & quest ●1 ad Algas. Tertull de resurrec. car. Lactan l 7 Aug. lib 20 cap 19 Zancheus in 2, Thes 2 Osiander in 2 Thess 2 & epit hist eccl●s. centur 7. lib. 1 & lequent. Plat. de Bo●if 3. Func Cron. de Phoca & Bon. 3.  only he which now withholdeth shall let, until he be taken away. He which hindered Antichrists authority then, was the great power of the Emperor of Rome, who would hinder the power of the man of sin, until he, that is, the Emperor should be taken away; as histories, the event, and expositors do testify unto us; when the power of the Emperor should be Eclipsed, than the man of sin should exalt himself above all that is called God, or is worshipped; that he should sit in the temple of God, showing himself that he is God, which in the Popes of Rome hath already been verified, exalting themselves above God, taking unto themselves the authority of God, making laws to be observed upon no less danger of eternal damnation; then the laws of God: dispensing against the plain word of God, abrogating the commandment of God, to establish their own. This the man of sin hath finished, according as it hath been foretold of him. But his pride shall be abated, and he shall come to an ebb, as the same Apostle foretelleth; 
2. Thess 2.8 Esay 11.4.  saving that the Lo●d will consume him with the spirit of his mouth, that is, by the preaching of his gospel. By this means we see the kingdom of Antichrist now brought to a very low ebb, and his madness made manifest to all men, 
2 Thess. 2. ●i. 12.  saving in some few, to whom God hath sent strong delusions, that they may be damned, because they loved not the truth. Antichrist being revealed and made manifest, now followeth the last time, this time present wherein we now live; of which the Apostle Paul speaketh. 2. Tim. 3.1. Saying, this know also, that in the last days shall come perilous times, for men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, intemperate, fier●e, despisers of them that are good, traitors, heady, highminded, lovers of pleasure more than God, having a show of godliness, but have denied the force of it. The Epist. of Jude consisteth, 
2. Pet.,  almost wholly, of the description of these ill men, of whom also Peter forewarneth us; the which if you read, you shall have the manners and behaviour of the men of this age presented as lively unto you, as if you should see them all in a glass at one view. Now (as I have said before) corruption in manners being the proper disease to this age, in reason we should bend our chiefest strength against this disease, especially since the reason why the Apostles foreshow these things is, 
Jude 3.  that we should earnestly contend against it, and that in this miserable and perilous time, we should have compassion on some, pulling them out of the fire, 
vers. 22.  in putting a difference, as the Apostle Jude saith. He compares this time, to a city set on fire, which when it happeneth, we catch at that which is dearest in our sight, and save it from burning. We must put a difference according to the difference of men: for, some there are, who sin of infirmity and weakness, & are, as the Apostle saith overtaken w●th sin; 
Gal. 6 1.  these we ought, to reclaim with the spirit of mildness & gentleness. Others there are who are more stubborn and wilful; these we must rebuke more sharply. A third kind there is, who, 
2. Tim. 4.2  so they may enjoy their pleasures, care neither for God nor man; who say unto us, depart from us, 
job. 21.14.15.  we desire not the knowledge of the Lord; who is the Almighty that we should serve him, and what profit should we have if we should pray unto him? 
Psalm. 50.17. jer. 2.24.  these kind of men hate to be reform, these are like those wild Asses used to the wilderness, that will not be turned, and who so seeketh to turn them, shall but weary himself, 
Mat. 7.6. Exod. 10.29. 2. King. 3.14.  but not prevail: let these pleasantly descend to hell, for who can turn them; we may not give that which is holy to dogs, nor cast pearls to swine, if we do they will tread them under their feet, & return and all to rend us. Wherefore if I may be so bold to advise those, to whom the care of souls is committed, I would advise them to follow the steps of our ancient Fathers, who always bent their studies against that of their time, wherein they lived, which was most hurtful, and the abuses which then most abounded. Since the time of the Apostles, until within these few years, error in doctrine most abounded, therefore we see the godly men of that age bent their whole studies to confute errors but now (God be thanked) this disease being almost cured, and as great a disease, as the former, affecting the Church of God, in my opinion, if we divide the word aright and minister a word in due season, we ought especially to use our endeavour to reclaim men from ungodly behaviour, and not wholly, in these days, spend our studies and labours against error in doctrine; notwithstanding (gentle Reader) I speak not definitively herein, but my slender opinion; if I speak upon weak grounds, I will not be stubborn, but am content to yield to men more judicious. Farewell.  
Yours in the Lord, JEREMY CORDEROY.   

A SHORT DIALOGUE between a Gallant, a Scholar of Oxford, and a Church-Papist; wherein is proved that good works are necessary to salvation.  Ridentem dicere verum, quid vetat? praesertim in hac iocosa aetate, cum nil nisi ioci placent. GAllant. 
You are well overtaken sir.  Scholar. 
You are welcome sir.  Gall. 
I pray sir how far ride you this way.  Scholl. 
To Oxford.  Gall. 
And so do I: if you would ride a little faster, I would be glad of your company.  Scholar 
For company sake, I will alter my pace.  Gal. 
It seems you are a scholar by your attire.  Scho. 
So I am.  Gal 
Of what profession.  Scho. 
I study divinity.  Gall. 
Then I doubt we shall not pass our way 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 sadness, scarce fit for any company. I have an old acquaintance in Oxford, who before he gave himself to this study, was very pleasant, but since he hath undertaken this study, he is clean altered, scarce the same man: now no good-fellowship with him, but he is always reading the Bible, or musing, still silent, unless you urge him to speak.  Scho. 
That is a good change. For in that he is always reading the Bible, it is a good sign he is careful to understand the word of God, which is the means of our salvation: 
● Rom. 1. verse 16. 1. Cor 1.8  in that he is continually musing, it is likely that he doth ruminate, & meditate on that he hath read, to apply it to his use, & conform his life according to it, without which ruminating & meditation we make small use of our reading, but are like unto conduits which receive water, but keep it not. This was prefigured unto us in the old law of Moses, 
Lev. 11.2. Deut. 14.4  where no beast was clean, but such as chewed the cud. Which kind of beasts, when they have received sufficient food, they sit and recall it again, & newly run over it, & fitly prepare it for their stomachs, that it may so be converted into their substance. In like manner, he who will make a right use of reading of the Scriptures, must after the reading thereof ponder, meditate, and ruminate on it, and make use thereof for his own edification. Lastly whereas you say he is very silent, it is most likely, he hath a care he offend not in his tongue. For most commonly, multiloquium est stultiloquium, in much talk there is sin, seeing we must give an account of every 
b Mat. 12.36 37.  idle word,  Gall. 
But what need all this ado? I hope, I shallbe saved as well as he, though I pine not myself away in melancholy reading of books, I confess I have but little skill in divinity, for my humour is not that way, yet I hope I have enough to be saved; for I know Christ died for me, & I believe to be saved by him only, & not by my works, I stand not on them, 
Vide Bucanum de praedestinat. quest. 50.  nor put any confidence in them.  Scholl 
Why? think you a bare belief, without a careful endeavour to live according to the will of God will be sufficient for you to salvation?  Gall. 
O sir, I perceive you are of the old stamp, you trust to be saved by your good works and holiness. I know that to be Papistical & erroneous, & therefore I rely wholly on faith in Christ, and not on my works.  Scholl. 
It is true, I am of the old stamp, of that stamp which the old patriarchs, Prophets, and all the Elect of God have been: all which were zealous of good works, & studious to approve their calling thereby; 
Heb. 11. Tit. 2.  yet am I far from that blasphemous conceit of the Papists, which you falsely call old, but truly erroneous, for so it is; & no less erroneous is your solitary faith without good works. This opinion of bare faith hath been condemned, for an heresy long si●ce, in the heretic Eunomius, who thought that a man might be saved if he had faith, how lewdly so ever he lived, as S. Augustine reporteth in his 54. heresy ad Quodvultdeum, and S. Augustine wrote his book de correctione & gratia, 
Aug. tom. 4 li. octoginta quest c. 76.  against certain that were of this error in his time and the Apostle james termeth this kind of faith, 
jam. 2.19.  the faith of Devils, and therefore it cannot save.  Gall. 
I have heard it I know not how often, that we are freely saved by faith without good works, and therefore, I confess, I have had the less regard of them.  Scholar 
You have mistaken the matter, you have heard often that we are justified freely by faith without good works, but not saved without good works.  Gal. 
That is all one.  Sch 
Nay there is great difference between justification, and salvation: to justification only faith without works sufficeth, 
Rom. 3.28 Gal. 2 16. Ps 15. & 24 Fox de christo gratis iustifis lib. 2 pag 380. Mat. 5.20. August. in Psal. 30. & despiritu & lit. ca 9 Rom. 8.29 Luk. 1.74. Heb. 12 14 Reve 20.6  but to salvation is more required: as first, predestination; then an effectual vocation by the preaching of the word externally, & an internal operation of the holy Ghost; Then justification by faith only; afterwards a measure of sanctification, which consisteth of godliness of life & good works; & then salvation; so that without sanctification & good works you cannot be saved.  Gall. 
It is a hard saying, and I hope it is not so, if it be true, I must confess, 
Vide Fox● de Christa gratis iustificante, li. 2 fol 359. & 360.  I have hitherto reposed my only hope of salvation on faith without works, and I am so deeply settled in this opinion that I shall hardly ever alter my opinion.  Scho. 
Yet if you have manifest proof hereof in the scripture, you will 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 fear I must crave pardon a while, till years grow on me. But I pray sir (since we are entered into this matter, & we have no other matter to pass the time) show how you prove this point. 
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●   Sch●ll. 
This matter is proved not only by the godly conversation of all the patriarchs, Prophets, and holy men of God, but also prefigured in the old law of Moses, and set down in plain terms in many places of the new Testament, as Except your righteousness exceeds the righteousness of the Scribes and pharisees, ye cannot enter into the kingdom of God. Now although the righteousness of the Scribes and pharisees was far short of theirs, who may be capable of the kingdom of heaven, yet even they were very careful, not to kill, not to wrong, not to swear falsely or forswear, not to commit adultery, in a word, not to break any of the ten commandments in external action; notwithstanding they were careful & precise herein, yet our Saviour plainly pronounceth; That except our righteousness exceed the Righteousness of the Scribes and pharisees w●e cannot enter into the kingdom of God.  Gall. 
If to abstain from killing, swearing, adultery, and the rest which you have reckoned up, be not sufficient, God help me, & a great many more besides me; what would you have us to do?  Scho. 
Our Saviour in that place showeth, that we ought not only to abstain from the breach of these commandments in external action, but also abstain from evil thoughts: as namely we should not lust after a woman; 
Mat. 5.28.  for he that looketh on a woman to lust after her, hath already committed adultery in his heart: This lust the Scribes and pharisees thought no breach of the law. Again, he requireth 〈◊〉 we should not swear at all, in our ordinary talk, but our affirmations should be yea yea, & our negations, nay nay: The Scribes & pharisees thought they offended not, in taking the name of the Lord in vain in ordinary talk, so they swore not falsely. Again the Scribes and pharisees thought they might take an eye for an eye, and a tooth for a tooth; & that they might revenge a wrong to the utmost, so that their revenge were not greater than the wrong received, but our Saviour requireth that we should not resist evil: if any man take away our coat we must give him our cloak also: if any man strike us on the one cheek, we must turn to him the other also.  Gall. 
And do you indeed think in conscience you are bound to do this?  Scholl. 
Yes without all doubt.  Gall. 
Then, by your good favour, I mean to ease you of your cloak and purse; but first I will prove your patience. I must take my fist from your right ear, than you will turn me the other. Why how now? will ye resist?  Scholl. 
Why not sit?  Gal. 
O, I did but prove whether you would stand to your doctrine or no: I meant you no harm, but you see that you will speak a great deal more than you will do.  Scho. 
Why say you so▪  Gal. 
Because cven in your last words, you said you were bound in conscience, not to resist evil, & that if any will take your cloak away, you must give him your coat also; and that if one str●ke you on one cheek, you must turn him also the other: yet you see, you observe none of all this.  Scholl. 
Sir you much mistake the matter, if you think that these speeches: resist not evil: 
Aug. Epict. 5. add Marcellinum. Peter Martyr locis comm. class. 4 ca 15. sect. 7▪ 8.  if any take your cloak away, give him your coat also: and, if any strike you on the one cheek, turn also the other: it you think (I say) these speeches are meant absolutely, and always to be done. For the only drift of our Saviour in these speeches is, to confute the false opinion of the Scribes and pharisees, who thought it no offence to do wrong for wrong, so that their requital were not greater than the wrong done them; he tells them that they may not resist evil, that is maliciously hurt again, if they be wronged. As for to resist evil (but not with evil, that is, revenge with malice and wrong) it hath been used always of the godly, 
Exod. 2.12.  opposing themselves against the wicked practices of the ungodly; yea our Saviour Christ not only reproved those that sold do●es in the temple, 
Mark 11.15  but also overthrew the tables of the money-changers, and whipped them out of the temple; Paul withstood Peter to the face, 
Gal 2.11.14  when he went wrong. Again we are not always bound to give our cloak to him that will take our coat away; 
Calvin. institut. lib. 4. cap. 20. sect. 20.  for this is spoken respectively and not absolutely, that is, rather yield our cloak unto him, then maliciously withstand him; else why hath God appointed us judges and magistrates, if we may not use their help? 
Act. 22.1. & 24.12. & 25.10  whenas Paul was falsely accused he withstood his enemies, & used the help of magistrates, appealing to Cesar; which no doubt he would not have done, if it had been unlawful. Lastly, if one strike you on the one cheek turn also the other, these words must be understood as those words of our Saviour Christ, where he saith, 
Luk. 14 26. Mat 10 37  if any hate not father and mother, he is not worthy of me, where his meaning is not that any should hate his Father and Mother, or not love & obey them. But he meaneth, if it shall come to this rump, that they must either forsake father & mother, or CHRIST, their love to their favior ought to be so great, that they should hate father or mother, rather than forsake Christ. So likewise, when we have received a blow on the one cheek, we must turn also the other, if it shall make for the glory of God so to do; or rather be buffeted on both sides then to malice the party wronging us. Now, that we are not bound simply to turn the other side, if any give us a blow on the cheek, except it will make for the glory of God, it is most manifest by our Saviour christ himself, who is the best interpreter of himself, & the best expounder of his own meaning who when as he was stricken, turned not the other side unto him that smote him, but reproved him for so doing: 
●oh. 18.23.  if I have evil spoken, saith he bear witness of the evil: but if I have well spoken, why smitest thou me? where you may see that when he was strooken he did not offer himself to be strooken again; so that you may see, these words, if one strike you on the one cheek turn also the other to him, are not always to be observed, but upon some circumstances. So likewise when Paul was s●itten, he doth not offer himself to be smitten again but reproveth the high Priest for commanding him to be smitten, saying, god will smite thee, etc. 
Act 23.3  Hence may you see that I break not those commandements in denying you my purse & cloak, & in refusing to be beaten at your hands, sith it makes not for the glory of God for you either to rob me for beat me. And I may without breach of charity deny you both.  Gall. 
If these places are so to be understood, I must confess your deeds have not swerved from your doctrine. But I meant a little to be pleasant with you. Now pray sit proceed in that which you were about to say, concerning the necessity of works to salvation. If your doctrine be true, I must take an other course, or else I shall never come to heaven.  Scho. 
For the proof of it, hearken and then judge. Besides the place which I have already named concerning the righteousness of the Scribes and pharisees, which was an external observation of the law, whose righteousness far exceeded the righteousness, of many in these our days, who notwithstanding vainly persuade themselves they shallbe saved (I term it a vain persuasion, because, if an external observation of the law, such as was the pharisees, be not sufficient, much less manifest breakers of the law, and such as continue therein, can be saved) besides this place (I say) there are many, & most plain to prove the necessity of good-works to salvation: as that of the Apostle, 
Heb. 12.14  follow peace with all men, & holiness, without the which no man shall see God; without a peaceable & holy conversation, then, no man can be saved. john pronounceth those only blessed, 
Rev. 20.6.13.  who have their part in the first resurrection for (saith he) on such the second death hath no power. If they only are blessed, who have their part in the first resurrection, which is holiness of life, then without good works no man can be saved, & further in the same chapter he saith (having the day of judgement represented to him in a vision) that he saw that every one was judged, according to his works, that is, such as had done good, to everlasting life, & such as had done evil to everlasting fire: as it is also in the Athanasian Creed: & our Saviour Christ's words are most plain in this point. 
Mat 7.21. L●ge Chrysostomum in haec verba tom. 2.  Not every one that saith unto me, Lord, Lord shall enter into the kingdom of heaven, but he that doth the will of my fa her, he shall enter into the kingdom of heaven. And further in the same chapter he doth more illustrat the point by the example of 2. builders: He that heareth my words and doth them, I will liken him to a wise man which builded his house on a rock, and when the rain fell, and the floods came, & the wind● blew, & beat upon that house, it fell not, for it was grounded on a rock. But who so heareth my words, & doth them not shall be likened to a foolish man which buildeth his house on the sands, so that when the rain, wind, and flowds came and beat on it, it fell. Here he signifieth that they which endeavour to do the will of God shall never fall, no not in the day of judgement: 
Psal. 1.5.  & contrariwise the wicked shall not be able to stand in judgement.  Gall. 
I grant, if a man will seek to get to heaven by his works he must do this, but me thinks the Scripture teacheth an easier way, namely by saith only, & sure I am fully persuaded, that if I come unto God with a strong faith, he will not reject me.  Scholl. 
your strong faith will prove a strong presumption, if it be destitute of good works, 
Calv in c. 18. ver. 17. Ezech. Mat. 22.  which point our Saviour Christ doth make most manifest by the parable of a King who bid certain guests to the wedding, but when some made excuses, some set light by it when they were invited, he sent the second time & some evil entreated his servants: Wherefore the King being worth destroyed those murderers, & sent the third time, & commanded his servant to go into the high ways, and as many as they could find, bid them to the marriage; then his servants went, & brought all they could find both good and bad; so the wedding was furnished with guests, than the King.  Gall. 
Nay, nay, go no further, you have said enough, and as much as I can wish for you say that the good & bad are received, and I am sure, if I be not one of the good, I shall be one of the bad: believe me, it i● a very comfortable place.  Scho. 
Nay but deceive not yourself, such catching at pieces of the Scripture is the cause of many errors; you offend against principal rules of interpreting the Scripture: we may not believe that the scripture teacheth any thing contrary to the nature of God, 
Ang de doctrina Christ. lib. 3. cap. 3.  and if any place seem to us so to do, we understand it not aright. Now whereas out of this place you (misconstruing it) would conclude, that which is contrary to the nature of GOD, namely that God receiveth the wicked into his kingdom, God alloweth not of the wicked, 
Psa. 11.5.  nay he hateth them, & hath prepared everlasting torments for them. God being good, yea goodness itself, cannot but abhor that which is bad. Besides this, in interpreting the scripture, you must take heed, that you do not make one place contrary to an other, as in this your interpretation you do, and that against plain & evident places; as that in the 25.41. of Matthew, & in the 21.27. of the Revelation. In the former whereof is plainly showed that the wicked and merciless shall go into everlasting fire: In the latter, that no unclean thing shall enter into the kingdom of heaven. Again, in interpreting the Scripture, you may not single out words or sentences, without having consideration of the principal drift whither they tend, but consider that which went before with that which follows after: 
Aug lib 3. cap 3.  which precept if you had observed in the place which I was about to speak of, you would have made a contrary conclusion to that, that you have made, Suffer me therefore to allege the whole place, and then if you will, reply.  Gall. 
I pray then go on.  Scholar 
The guests being come, the King came to see his guest, & saw a man not having a wedding garment (this wedding garment, by the consent of all writers, is charity consisting of good works) the king commands his servants to take him, and bind him hand and foot, and cast him into utter darkness, where shall be w●●●ing and gnashing of teeth▪ this man came to the King's Sons▪ wedding and took himself to be a bidden guest, supplied the room of a guest, as many now a days supply a ro●me in the church of Christ & be●re the name of Christians, as he the name of a guest, until the time ofte●, them being found without a wedding garment, must look for the same doom. 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 oil in their lamp●: all therefore that come, are not received, come they never so confidently, except they be qualified with some measure of regeneration, 
Ioh 3. Mat. 19.28  without which no man can enter into the kingdom of God. And lest you might imagine that this is done to some few for example sake, to cause the rest to be more careful of their life and conversation, 
Rev. 3.17.  and so you notwithstanding may escape this severity, mark further what our Saviour saith in another place; Many shall come unto me in that day, & say, Lord, 
Mat. 7.21.  Lord, have not we prophesied in thy name; and by thy name cast out devils? and by thy name done many, and great works? then will I profess to them (saith our Saviour) I never knew you, depart from me ye that work iniquity. Mark well these words, many shall come, yea, plead an interest in Christ, because in his name they had prophesied, cast out devils, and done great & many works: Yet for all the they are cast of, because they were wicked men. A man may have the the spirit of prophesying, power to cast out Devils by the help of God, power to do great and many miracles, and yet be a castaway, if he have not the spirit of regeneration, whereby only he loveth God, and delighteth in doing his will. wherefore flatter not yourself with bare solitary faith destitut of good works, which kind of faith is not a saving faith.  Gall. 
But I am sure I have heard it often read, & preached too, that if a man have faith, it is sufficient.  Scholar 
It is true, being truly understood. So likewise it is said, 
joh. 17.3.  this is life everlasting to know thee the only living God, & whom thou hast sent jesus Christ; if you do not expound this place by conferring it with other places of the Scripture, you may as well conclude that a bare knowledge of Christ, or God is sufficient to eternal life, without any faith in him, or love towards him. Then may you conclude, that they who prophesied in Christ's name, cast out devils, and did great & many works in his name, shallbe saved, though wicked men: contrary to the express words of our Saviour; for they all knew Christ. Nay then the very devils are more sure to be saved then any man, for their knowledge of god is more perfect than the knowledge of men, 
Mark. 5.7.  yet the scripture is most plain that they shall not be saved. But confer this place with others, & you shall prove that this is not generally to be understood of every knowledge, but truly of one kind of knowledge, 
joh. 1.24.  which is specified by john, where he saith, if any saith I know God, and keep not his commandments, he is a liar, and the truth is not in him, but he that keepeth his word, in him is the love of God indeed, and hereby we know that we are in him. So then, that knowledge which hath the love of God joined with it, which love is manifested by a desire & a delight of doing the will of God, is the saving knowledge before mentioned, and no other knowledge: which saving knowledge cannot possibly be in the wicked or in the devil. For they only know God, but love him not, which is manifested in that they by love seek not to do his will and please him. The like general speech you have of our Saviour where he saith, 
Mat. 7.7.  to him that knocketh it shall be opened, and to him that asketh it shall be given; which words if you simply understand without exception, many absurdities will follow. The five foolish virgins knocked, yet were they not admitted: they that cast our devils in Christ's name, and did great and many works thereby, asked, but obtained not; wherefore we must go further, & seek the true meaning of these words, by conference of them with other places of the Scripture. Our Saviour saith, 
Mat. 6.14.15.  if you forgive other men their trespasses your heavenly father will forgive you your trespasses, but if you forgive not other men, no more will your heavenly father forgive you your trespasses, and David saith, if I apply my heart to wickedness, 
Ps. 65.18.  the Lord will not hear my prayer, and Solomon saith, the prayer of the wicked is an abomination to the Lord, 
Prov. 15.8  & the Lord refuseth the prayers of the jews, because their hands were full of blood, because they were oppresore of the poor, but wash you, 
Esay. 1.16.  saith the Lord, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, & defraud not the widows, then if thy sins were as crimson, they shall be as whit as snow, David saith, 
Psal. 33.18 19  the eyes of the Lord are over those that fear him, and upon them that trust in his mercy, to deliver their souls from death. And Peter saith, the eyes of the Lord are over the righteous, and his ears are open to their prayers; 
●. Pet. 3. i2  by these places now may you see, how those words are to be understood, to every one that knocketh it shall be opened, and to every one that asketh it shall be given, that is, not every one without exception for you see other places tell you that the prayer of the wicked is an abomination unto the Lord: 
joh. 15.7.  but of them ●hat love and fear the Lord, and endeavour to keep his commandments, if they knock or ask, it shall be opened & granted, to every one without exception. So in like manner, in your assertion, namely that if a man hath faith it is sufficient, if you absolutely understand any faith, many absurdities will follow▪ 
jam. 2.19.  for there is a faith of Devils which if it were sufficient to salvation, than the devil's may be saved. For they acknowledge Christ to be the son of God. There is an historical faith, 
Mark. 5.7.  & a faith of doing miracles which the wicked have; yet it cannot save them; according to that of the Apostle, if I had all faith, 
1. Cor. 10.2.  so that I could remove mountains, and had not love, it were nothing. It must be then such a faith which hath with it the love of God & our brethren, it must be such a faith which worketh by charity, 
Gal. 5.6. Ephe. 6.6.  a working faith (I say) and not an idle faith, much less such a faith as is spotted with ungodliness. Not any faith than is sufficient, but such a faith which is accompanied with good works and newness of life,  Gall. 
Well be it that good works be required to salvation, yet say that I live ungodly all the days of my life, until ● see I must depart this world, I think I have heard some words in the Scripture, which import thus much, that it is not then too late to repent. I cannot repeat the words themselves, but such words there are, the which (to tell you the truth) have made me take a little the more liberty in my delights.  Scholl. 
I think you mean these words, at what time soever a sinner doth repent him of his iniquity I will put out all the remembrance of his sins from me, 
Ezec. cap. 33.11.  saith the Lord,  Gal. 
Yes the same, then you see it is sufficient for a man to salvation, even when he dieth to repent.  Scho. 
If these words have given you an occasion of greater liberty in your delights, that is, in plain terms, an occasion of sinning more freely, you are one of whom the Apostle prophesied long since, saving that in the latter times shall come certain men, 
Jude 4. 1. Pet. 1. 2. Tim. 3.4.  who will turn the grace of God into wantonness; yea, who will love their pleasures more than God, 
Luk. 1.74. Ephes. 1.4 1. Pet. 2.24. and 2. Peter. 1.5.  you make a clean contrary use of the promises of the goodness & patience of the Lord towards sinners, to that wherefore they are promised. For, saith the Apostle, the goodness, long suffering, and patience of God, 
Ro. 2.6.7.  is showed to lead men to repentance & amendment of life, the which who so abuseth, hea●eth up wrath to himself against the day of judgement, who will reward every man according to his works, 
2. Tim. 2. 2●  and (expounding himself) saith, that is, to them who by continuance, (mark well what he saith, even as if he plainly foresaw some would vainly flatter themselves, that it will be sufficient to repent, as they falsely call it, at the last cast and breath) therefore he addeth to them that by continuance in well doing seek● life everlasting. But lest you should fl●●ter yourself in your sins & promise unto yourself salvation without warrant of the word of God, first know this, that these words, At what time soever, are not in any text of the bible, yet are they agreeable to the word of God being rightly understood; that is, whensoever a sinner forsasaketh his ungodliness, and doth that which is right and good, craving pardon of God for his former ill life, God will not impute his former sins unto him, but will pardon & remit his sins for Christ's merits. But in that sense that you take them, neither the words themselves, At what time soever, can be found in any place of the scripture, neither are they consonant to any place of the scripture, namely, that though a man live in ungodliness all the days of his life, and at the very jump when he departeth this life, then be sorry for that which is past, he may be saved, notwithstanding he hath passed his whole life in ungodliness. I say such a man so living & so doing, 
Aug. tom 10 lib. 50. homil. cap. 41. Chrisost. hom. 19 in 4 genesis. Calvin Zanch. Heming. et omnes saniores interprat. in versum. 13. 2. Thessa. 2 et Eph. 2.10  can have no warrant in all the scripture, that he shall be saved. The repentance which the scripture requireth, is not a bare conceived grief for that which is past, peruse you the words of the Prophet Ezech. 33. whence they are taken, and you shall manifestly see, that there must be a doing of that which is good & right. and an eschewing of that which is ill, which cannot be done in an instant or moment. The wicked may repent and be sorry for that which is past, yet shall they not be forgiven. For as the wicked may have some kind of faith, 
1. King. 2● Mat. 27.3. Maca 2 9 Calvin. instit lib. 3. cap. 3 sect. 3. & 5. & sequent.  and yet be damned, so may they have some kind of repentance and yet be damned. But that you may more clearly see you mistake the meaning of these words, taking it as if it were general to all sorts of sinners, 
Fox de Christo gratis iustificante lib. 2. fol. 323.  whenas in deed it is meant but to one kind of sinners: if you will ●ightly understand the meaning of these words, you must consider that there are two sorts of sinners: The one kind are presumptuous sinners, in whom sin reigneth, who not only delight and continue in sin, 
Psal. 11.2 Ioh 9.31. Rom 1.31 1. Tim. 1.9 1: Pet. 4 18  but also give themselves wholly over as slaves unto sin: The other kind of sinners are such as sin of infirmity, who when they are overtaken with sin, are grieved at it, & sorry for it, they continued not in it, 
Rom. 7. 2. joh. 3.9.  they hate it, they allow not of it, they endeavour to resist it. Now when it is said that at what time soever a sinner doth repent him of his sins, 
Lege Bullingerun in 3. Apocal.  God will forgive him, it is to be understood only of that ki●de of sinners, who sin of infirmity and weakness, and not of presumptuous sinners, for these kind of sinners he doth give over to a reprobate sense. 
Rom. 1.24 Ephes. 4. 2. Thess. 2.11. Heb. 6.4.  That all kind of sinners cannot claim the benefit of this promise, it is manifest by divers places of the Scripture. It is impossible (saith the author to the Hebrews) that they which were once lightened, and have tasted of the heavenly gift, & were made partakers of the holy Ghost, if they fall away should be received again by repentance. And again he saith, 
Heb. 10.26  If we sin willingly after that we have received the knowledge of the truth, there remains no more sacrifice for sins. Which two places, though most men take it for the sin against the holy Ghost, whom I gain▪ say not, yet they prove thus much, that some cannot have the benefit of repentance, & therefore that speech At what time soever a sinner doth repent him, etc. is not general without 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 reigneth, cannot challenged the benefit of this promise. Consider what the Lord himself saith, He that blesseth himself when he heareth the curse against such as transgress against the law, saying, I shall have peace, though I walk after the stubbornness of mine own heart, I will not be merciful to such an one (saith the Lord) but all the curses written in the covenant shall come upon him; 
Deu. 29.19  again in another place the Lord saith unto sinners of this kind namely against the daughters of Israel. 
Hos. 4.14.  When your daughters are harlots I will not visit them, signifying thereby, that he will not give them the means of repentance, whereby they may be saved, 
Prov. 1.28  & God by the mouth of Solomon saith of these kind of sinners, they shall call upon me, but I will not answer, they shall seek me early, but they shall not find me, because they hated knowledge, and did not choose my fear, they would none of my counsels, but despised my corrections. Thus dealt the Lord with his choose city jerusalem, 
Mat. 23.37.  which refusing the means, and neglecting the times of her salvation, was rejected of the Lord: thus the Lord dealt with the Church of the Thyatireans, wherein was jezabel, 
Revel. 2, 21  he gave her a time to repent, and she did not, therefore was she destroyed. As for the other sort of sinners, who offend of infirmity, though they fall many times a day, yet they rise again, & turn unto the Lord, disallowing that which they have done, hating it, 
1. joh. 3.9, 14.  and striving against it: neither can they delight and like of sin, but strive against it, no more than a loving child abide the disgrace of his father. The reason hereof is, because they have the spirit of God dwelling in them, 
Rom. 8.14  and they are led by the spirit of God, which causeth them to live a godly, & a sanctified life, with out the which there is no salvation.  Gall. 
A hard saying. Is it altogether impossible them, that a man may be saved except he have lived a godly life?  Scholl. 
As impossible as it is for a Camel to go through the eye of a needle, as to be cast into the fire, and not be burnt, as to be cast down a high steep Tower and not be hurt. I grant that the Lord is above his law given to men, & therefore can if he will dispense with his own law, but whosoever will live an ungodly life, presuming to be saved, because God can save him, doth as foolishly as if he should cast himself into the fire, 
Dan 3.25. Ps 91.11, 12  presuming that God will preserve him from burning, because he can; or cast himself from a high tower presuming that God will preserve him from hurting, because he can. God can do many things that he will never do, among which this is one, that he will not save the wicked that continue in ungodliness until their lives end; which may be proved by many reasons. 
First rea- 1 Tim. 5.21 25. 1 Thess 4.7. Mat 19.28 Rom. 8.  As first those whom he hath ordained to salvation, he not only calleth, but also sanctifieth, but they that live continually in ungodliness h●ue no part of sanctification, and therefore no part of glorification. Now lest you should think that the Apostle meaneth that sanctification only which is in Christ, & is imputed to us by faith, and not also some measure of inherent sanctification, mark well what he saith in the same Chapter, showing what kind of men they are that shall be saved. 
Verse 1.  there is no condemnation to those that are in Christ; Now lest the wicked (as many of them do should challenged a part in Christ, he showeth who are in Christ: saying, who live not after the flesh, but after the spirit, that wholly yield not themselves as slaves to their carnal lusts, but such as delight in a spiritual life conformable to the word of God. They than that shall be saved must have some inherent sanctification. And in an other place he showeth, that they, who are appointed to inherit the kingdom of God, are by the goodness of God preordained, that they shall live a godly life before they shall enter into the kingdom of God; saying we are the workmanship of God, created in jesus Christ unto good works, which God hath ordained, 
Eph. 2.10.  that we should live in them. If God hath preordained that they, who shall inherit his kingdom, shall live a godly life, bringing forth good works, so that as our Saviour saith, by their fruits you shall know them, 
Mat. 7.16.  how can any hope to be saved without good works? This point, that they which shall be saved shall live a godly life, is so manifest in the scripture as nothing more. The Lord himself protesteth concerning these. That he will put his fear in their hearts, 
jer. 32. 4● Ezec. 11.19.20. & cap. 36.26  that they shall never departed from him, and that he will put a new spirit in their bowels, & take away their stony hearts out of their bodies, & will give them a heart of flesh, that they may walk in his statutes. Yea the care of observing the will of God, in the elect, shall be such and so eminent, that whosoever seethe them shall know them thereby. 
Esay 61.  For as the earth bringeth forth her bud, and the garden causeth that which is sown in it, to grow, so will the Lord cause righteousness to grow in them, saith the Prophet. And our Saviour saith, 
joh. 14.2 24.  ●f any love me he will keep my commandments, but he that loveth me not, keepeth not my commandments. And again he saith, 
●oh. 13.35  by this shall all men know that ye are my disciples, if ye keep my commandments. A second reason 
Second reason.  may be given why God will not receive those, who defer their conversion to God, by newness of life, until the last gasp, hoping that that will be sufficient if they call for mercy then▪ Because our Saviour doth pronounce this general proposition, 
Mat 10.33  that he that de●ieth him before men, he will deny him before his father in heaven: now such as live ungodly, without a care of doing the will of the Lord (though they profess him in their mouths, 
1 Sam 2.12 Tit 1.16. They profess th●y know god, but by their work they deny him. 2. Tim. 3. ●  yea though they believe and acknowledge all the Articles of the Creed, yea have knowledge of the Scriptures) yet if they live ungodly, they deny God, and therefore shall be denied, if you will be tried by the Scripture, who so defineth of them as deniers of God, A third reason why they shall not be received, 
Third reason  who defer their conversion unto God until their departing out of this life, is, because it is not possible that then they can have a true repentance. 
Mark 1.4. Calvinsti. lib 3 cap 3 se●t. 3 5. & sequent.  For a true repentance cannot be without his essential parts, one essential part whereof ●● newness of life, & what newness of life can they have who are departing this life? That this newness of life is an essential part of true repentance, it is manifest by the doctrine of john the Baptist preaching repentance, 
Mat 3.8. Act 26.1.19.20.  who when he saw the pharisees resort to his baptism of repentance, men reposing themselves wholly on the faith of their father Abraham, saith unto them, say not within yourselves we have Abraham to our Father, but bring forth fruits worthy amendment of life, for every tree that bringeth not forth good fruit, is hewn down, & cast into the fire, it is not sufficient to fear God, for so did Pharaoh. It is not sufficient to be sorry for that which is past, for so was Cain, Esaw, and judas, nay judas went farther, he was not only sorry for that which was past, but also confessed his sin, acknowledged the innocency of Christ, and restored his unlawful got goods (having herein a better conscience than many cruel oppressors in these days, who come short of him in this point) yet was it not a true repentance; so did the Emperor Maximinus who tyramnically dealt with the Christians, 
Euseb. lib. 8. c. 17. 18.  until he fell into a sore disease, as he thought, past recovery; then in his sickness bethinking himself how cruelly he had handled the Christians, & persuading himself that he was punished with that soar disease, for his cruelty against them, presently he commanded edicts to be given out with all expedition, that the Christians should be dealt with, in all courteous manner, and their goods should be restored them, their Temples reaedified, and desired them that they would pray for him; which being done he was restored to his former health; being recovered to health, he falleth as hotly to persecute them as ever he did. So that you may see, though the wicked in such cases of extremity, show some token of repentance, 
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  as also did Ahab: Yet it is but a bastard repentance, it proceedeth only of fear, and not of love, and therefore cannot be accepted as a true repentance. A fourth reason why such shall not be received, is because their prayer is an abomination unto the Lord, much less accepted of, as it hath been proved before. The fift reason, 
The first reason Rom. 2.  is because God wi●● judge every man according to hi● works. And lastly true repentance is not in the power of man, but a special gift of God, 
The sixth reason. james 1.  bestowed only on the elect, who alway have his true fear in them, so that they ●un not into such excess of si● as the wicked do, 
1. joh. 3.9.  because they are borne of God and have always his seed in th'. m:  Gal. 
You say well, 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 them to live a godly life, far better than other men. If than I live ●ot as they do, blame me nor, when God sh●l put that holy spirit in me, which will make me willing to keep his law, I shall then l●ue as honestly as they, but yet I have it not.  Scholl. 
It is said in the scripture, 
Prov. 19.3  the foolish perverteth his own ways, & his heart freeteth against the Lord, when Adam had foolishly consented to his wife ●o eat the forbidden fruit, he concealeth his own fault, & excuseth himself, laying the fault, in a manner, on God; saying, 
Gen. 3.12.  the woman that thou gavest me, gave it me. Wicked men, who willingly and wilfully break the commandments of God, being carried away with their own lusts, 
james 1.24  lay the fault on God that they do not live as they should, as if God had put such wickedness into their heart so to do, when as on the contrary God calleth them early and late, 
Deut. 28.  ezhorteth them with the blessings of this life, and of the life to come, threateneth the obstinate, & oftentimes layeth punishments on them, that they may know themselves, yet for all this they will not regard him, though he useth long suffering, and give them time to repent, whose patience they misuse and misconstrue, according to that testimony which Solomon giveth of them. 
Eccl. 8.11. Esay 26 10 Psa. 50.21  Because (saith he) sentence against an evil work is not speedily executed, therefore their heart is fu●ly set to do evil. Yea they imagine that God regardeth not what is done here on earth. But to turn to your words, wherein you would not be blamed though you live not according to the will of God, ascribing the fault hereof to God. Pardom me if I flatter you not. I say the fault is yours, & you are highly to be blamed. For he that will live godly, must use such means to bring himself thereunto as GOD hath appointed; he that will prolong his natural life must use such means as God hath appointed thereunto, as meats & drinks, else he cannot, & if he refuse it, he is guilty of his own death. In like manner, he that will live a spiritual life, must use such means as God hath appointed thereunto; as reading of his word, frequenting of sermons, prayers, frequenting of godly men's company, & by having conference with them. Which things it appeareth by your own confession, you have not used, & therefore no marvel though you have no delight in a godly life  Gall. 
Well, well no more I pray you. It is pity such doctrine should be publicly preached, it would make many despair.  Scholl. 
The revealed word of God must be preached, though the wicked take offence at it; predestination is an excellent doctrine, yet it is a stumbling block to many, who carelessly say when they hear of it; if we be predestinated to eternal life, our ill life will not make us reprobates, if we be rejected, our good life will not prevail, that we may be saved; & upon this false collection, they run into all manner of lewdness, not considering that those whom he hath ordained to everlasting life, not only must, but also will live a holy life. If there be any that will take an offence at this doctrine of repentance & good works, it will be such as are or have been desperately wicked: as for those that are not gone to that height of wickedness, they will (when they hear this doctrine) become more zealous of good works and walk more warily, redeeming their time, lest they overpass the time of their repentance, knowing that if they have not oil in their lamps, they shall be excluded the wedding. And if this doctrine were not convenient to be published so many not able men of God would not have published it, 
De doctrina Christiana lib. 1. cap. 19 idem lib. 20. ca 6 de civitate dei.  Augustin, he saith, that there are two sorts of deaths of the soul, the one in this life, which is a renouncing of his former ill manners and wickedness which is done by a true repentance, the other in the world to come; & concludeth in the end of the same Chapter, that except the soul dieth in this world, and begin to be form according to the image of God, 
Rom. 8.29  she shall not come to the heavenly blessedness, but to eternal punishment, alluding to those words in the Revelations, Blessed is be that hath his part in the first resurrection, 
Rev. 20.6.  for ●n such the second death hath no power. And in an other place the same Augustin showeth this point proving it by the example of David, 
De doctrina christiana. l. 3. c. 2●  who when his wicked son Absolom was caught between the cliffs of the tree, by the neck, & was suddenly put to death. David lamented him sore: But when his young child died, assoon as he had notice of it, he rejoiced; the cause he lamented the one, was because he knew, he went into everlasting torments because he died a wicked man, and had not time to repent, and yet he hung a good while before he was dead, and might have cried Lord have mercy on me, if that would have served: But the innocent child he lamented not, because he had no cause to doubt of his salvation.  Gall. 
Stay pray; me thinks you have spoken that now, which overthroweth all that you have spoken, you say that David doubted not of the salvation of the child, I pray sir what good works could the poor young infant have? he had none and yet saved. Besides when you mention the hanging of Absolom, you put me in mind of an objection which you will hardly answer, namely of the thief who was crucified when our Saviour was crucified; he was saved without good works, & why not I?  Scholar 
When I say that no man can be saved without some measure of sanctification and good works, I understand always, 
Fulke in his notes upon lamb. cap. 1 25. the marginal. note.  that ordinary course which God useth in bringing his elect to the enjoying of his kingdom, even as Paul speaketh of f●●h, that without faith is impossible to please God, and faith cometh by the hearing of God; word. Yet in young children this kind of faith is not required, but in those only who at come to years & discretion. So neither is that inherent sanctification which consisteth in good works and holiness of life required in young children, but they are saved after an extraordinary manner, namely because they are contained in the covenant of God with Abraham & his seed. So that this overthroweth nothing of that which I have said. Concerning the other part of your objection of the thief, who was saved with out good works, & therefore there is no cause but you may be also, in these words you do, as if a robber on the high way should thus reason though I know that to rob one on the high way, by the ordinary course of the laws of this Realm, is death, and ordinarily such offenders are executed, yet I know one that by the extraordinary favour of the Prince, was spared, therefore I will rob too: for I see no cause why I should not be saved as well as he. You would think such a fellow notoriously foolish who should do thus. But whereas you say the thief had no works, it is not so; For as soon as he came to the knowledge of Christ, straight way he showed his faith by good works, and for his time, he had after he came to the knowledge of Christ, no man did ever so much. The Apostles forsook Christ, but he (though he knew to defend the innocency of Christ, was to accuse Pilate, the high Priests, the Scribes, pharisees, Elders, & the people of extreme injustice) stood to the defence of our Saviour, saying this man hath done nothing amiss; acknowledged his godhead, & reproved his fellow reviling Christ, fearest thou not God, 
Luk. 23.40  seeing thou art in the same damnation? confessed his sins we are justly punished; And lastly prayed unto him, Lord remember me when thou comest to thy kingdom; & yet you say you see no reason why you should not be saved as well as he. If you can show that you have been as careful to set forth the glory of God, ever since you came to the knowledge of Christ, as he was, you say somewhat, else your case is not alike with his. His sins were sins of ignorance, but you cannot plead ignorance, for it cannot be, but you have often heard, that every one that will call on the name of Christ, 
2. Tim. 2.19.20.  must departed from iniquity, else shall 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 learn the word of God, I must be diligent in frequenting Sermons, frequent the company of those that are godly, and live a godly life. I pray answer me but this▪ Is not every one already either ordained to everlasting life, or everlasting damnation?  Scholl. 
Yes.  Gall. 
Can that which God hath already decreed of them be altered?  Scholl. 
No,  Gall. 
Why then, what talk you idly and absurdly? As if it any thing availeth what I now do, either good or bad; since the decree of God cannot be altered, whatsoever I do.  Scholar 
It is true which you say, that the ordinance of God already decreed cannot be altered. Yet your illation hereof is very false and sophistical. The which that you may the better see, I will illustrate it by the like sophism. S. Origen telleth of a certain sophister who to persuade a sick man not to send for a Physician, 
Lib. 2. contra Celsum  used this reason, if (said he) it be decreed by destiny that thou sh●lt recover thy health, then in vain dost thou send for a physician, but if it be decreed by destiny, that thou shalt not recover, than also in vain dost thou send for a physician, since he shall not help thee: the sick replied to the sophister (being belike a new married man) in this manner. If God hath decreed that thou shalt have no children, in vain dost thou use the means of a woman, but if God hath decreed that thou shalt have children, in vain hast thou used the means of a woman, for that which God hath decreed, shall be done, though thou hadst not used the means of a woman. The Sophister said true, that if it were decreed by destiny that the sick man should not recover, in vain should he send for a physician, but his illation hereon was false & absurd, being ignorant of the event & what was decreed: that it was in vain to send for a physician, sith God hath ordained physicians, as an ordinary means to cure diseases, and therefore not to be neglected, but used, except we will willingly refuse the ordinance of god, to bring to pass that which God hath ordained to be done. It is true also which the sick man replied, in vain we marry for procreation of children, if God hath ordained we shall have no children, but his illation was false hereon, that the sophister used in vain the ordinary means which God had ordained to be used to this purpose; So you say true, that whatsoever you do now, you cannot alter that which God already hath decreed, but your illation or inference hereon is very false, that it makes no matter to salvation howesoever you live, sith as God hath predestinated men to salvation, so also hath he ordained the means whereby they shall come to everlasting life, the which means if they despise they despise God, and fail of their salvation. 
1. Thess 4.7.8. 1. Pet. 2.24 Luk. 1.74.75. 1. Cor. 10.9. Num. 21.6 Psal. 106. Numb. 14.37.  Now the ordinary means, which God hath ordained, to bring his elect to salvation, as by many degrees and steps, are first an effectual vocation by the external preaching of his word, and internal operation of his holy spirit; from this knowledge of God by vocation, to justification by a true faith; from justification proceedeth sanctification, and then glorification of eternal life.  Gall. 
Come, come, while you thus discourse we forget our pace, spur.  Scho. 
Alas it is pity to ride faster, you see how our horses sweat with this pace which we have rid already.  Gall. 
What? come, never spare a ●ade, spur, spur.  Scholl. 
Nay we may not use cruelty towards dumb creatures, The scripture saith, 
Deut. 22.6.7.  if thou find a nea●● of young birds, thou shalt not kill the d●mme 〈◊〉 them, and lest you should think this a light or small matter, God promiseth to them that observe this light commandment, length of life and prosperity of days. And it is said in an other place, 
Pro. 12.10  a righteous man useth mercy towards his beast, but the mercies of the wicked are cruel.  Gall. 
Nay then, if you are so precise, that I may not spur my horse, but by scripture, far you well, I am not for your company. I see one riding before, I will overtake him, I hope he is a better fellow.  Scholl. 
Farewell sir.  Gall. 
You are well overtaken sir.  Papist. 
You are welcome,  Gal. 
I pray how far ride you this way.  Pap. 
To Oxford.  Gal. 
I am glad I have light in your company, I have been so tired with a scholar behind, that I was feign to gallop away from him  Pap. 
What's the matter?  Gal. 
He is so full of reformation, & instruction, & reprehension, & contradiction, all upon holiness and good works, that he puts me clean out of my humour. 
2. Pet. 2.3.   Pap. 
You have said enough I know by that which you have spoken, 
2. Pet. 2.3.  of whose brood he is.  Gall. 
Whose?  Pap. 
Of Luther's.  Gall. 
Luther's? what was he?  Papist. 
A man that contradicted the whole world, whose spirit of contradiction he hath left to all h s brood, and if you think I falsely accuse them, you shall see the proof of my speech; you say he is all for good works, if your haste be not the greater, let us a light and walk a little, & he will quickly over take us. I will speak for good works, & I will lay a quart of wine, he will be as hot against them, as he hath been for them.  Gall 
Content, let us alight, I will lay with you that quart, I have no haste, only I love not to ride a dreaming pace; I would gladly hear the scholar recall all that he hath said. But I pray you what was that Luther you speak of.  Pap. 
He was once himself a Friar, had vowed chastity, acknowledged the supremacy of the Pope, & for a time, as others, was devout, in fasting, prayer & other devotions, but having the spirit of contradiction, he cast off all care of obedience to his superior, denied the supremacy of the Pope, renounced his vow, married against his oath: left off all good devotion, moved such sedition in the Catholic Church, that yet never could be ended, & whatsoever impiety you see in the people, he was the first man that loosed the rains unto it, & hath been the cause of all such licentiousness which now you see too common amongst us, preaching liberty & licentiousness, and by his pleasing doctrine, drew such a number after him, that he had not only many followers, but also mighty defenders, so that the Pope was feign to call the Counsel of Trent against him, &, 
Sleydan lib. 3.  had he not hid his head, he had been punished according to his deserts: It is pity he was ever born, he hath done more hurt to the catholic church then ever will be thoroughly well salved: such a deadly wound hath he given the church. But I leave to discourse further of his behaviour & life, & refer it till we come to our Inn in Oxford: for it will require a whole days discourse to set him out in his true colours. You see the scholar is now come near unto us, & therefore we must leave this talk, & be th●nke us how we may take occasion to enter into your former talk of good works, that our wager may be tried.  Gal. 
Let me alone for that, I will give you occasion enough, if you will take it when it is offered  Papist. 
Yes I warrant you, I will take it, if it be offered: but he is come.  Gal. 
Come sir, I did well hope, when I parted from you that this gentleman would have road faster, but he loves to spare his horse as well as you, & beside he is jump of your opinion, all upon a godly life, and good works.  Papist. 
Indeed sir when this gentleman did impart part of the good communication that had passed between you, I was the willinger to stay till you should overtake us, for I am very willing to have acquaintance and conference with such men: ●nd the rather, because you so h ghly esteem of good works, when as the most part of preachers content themselves with that dry doctrine of bare faith without works, little considering that they are the very causes whereby we purchase the favour of God, & whereby we may merit heaven.  Scholar 
Those speeches are false & blasphemous speeches, I cannot endure to hear them; the best works that ever were done (except the works of Christ) f you will stand to the worth of them, deserve eternal damnation, if God judge them in rigour and not in mercy, because they answer not to the perfection of love toward God, which is required in our duty. Much less are they of any value, in that respect to purchase heaven. Paul was a man very full of good works, yet he accounted his own righteousness but as dung, 
Phil. 3.8.  much differing from the conceit of good works, which you have.  Pap. 
St, St, my wine.  Gall. 
It is gone, I yield.  Papist. 
Pardon me sir. I spoke this, but only to see how you like their opinion who so teach; therefore I pray take not these my words, as my opinion, yet I must say this; I have been in company with those, whom you call catholics', who give shrewd reasons for their opinion, such as, I confess, I am not able to answer.  Scholl. 
I pray what are they.  Pap. 
Upon this condition I will relate what reasons I have heard, that you shall not take that which I speak to be mine opinion.  Scholl. 
Be it so.  Pap. 
Well then, they prove that we can satisfy for our sins, and purchase the favour of God by good works, 
Dan. 4 24.  out of Daniel where the Prophet adviseth king Nabuchadnezzar (having highly displeased God for his wickedness) to break off, or redeem his sins by righteousness, and his iniquity with mercy towards the poor: & again Solomon saith, love covereth a multitude of sins, and again he saith, by mercy and truth iniquity shall be forgiven, which me thinks are very manifest places, to prove their assertion.  Scho. 
Sir you must understand that there are two sorts of sins, the one directly against the Majesty of God himself, which is when we transgress the commandment of the first table; the other sort when we sin against our brother, which is the transgression of the second table, as when we wrong or oppress them, as Nabuchadnezzar did: who had violently destroyed & oppressed many. As for the wrong we do to men, 
Calvin instit. lib. 3. cap. 4. sect. 36.  we may by righting them satisfy men, of which kind of satisfying men, & not God, Daniel speaketh, when he saith to the King, let my counsel be accepted, 
Dan 4.24.  break of thine iniquity by righteousness, and by mercy to the poor, as if he had said, O King thou hast heretofore oppressed, and injured many, now right them, now deal mercifully with the poor, let thy true & serious repentance be manifested by good works; now if you will here by conclude, that good works and mercy to the poor do satisfy for our former sin, with God, you not only wrest the words of the Prophet, further than they are meant, but also derogate from the passion of our only Saviour. For if we will satisfy for our former trespasses, them must we do it by some thing of our own, not due unto God; but all things we can do whatsoever, are due unto God by the right of creation: so that not Adam, before his fall, could merit any thing. For all the excellency in him, he had of God; much less can any of his seed merit (Christ only excepted) any thing, seeing the best of them come not near him in perfection before his fall. Hence is it that the Apostle saith, 
1. Cor. 4.7.  Ye have nothing, but that you have received, & if thou hast received why boastest thou as though thou hadst not received, the more thou hast received, the more is required at thy hands. 
Gal. 2.16, 17. Eph. 2.8.9  And in an other place, the same Apostle saith, by grace are ye saved through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast, if any man can merit by good works, he hath wherein he may boast, in which words the Apostle utterly denieth, that any man may boast, or attribute any part of his salvation to his own desert. Concerning your second place you allege to prove this, 
P●o. 10.12  love covereth a multitude of sin, it is manifest, that you have taken this place upon trust, but he that lent you this place deceived you; if you had but only looked upon the place yourself, you would have perceived, that these words are not pertinent to this point, whereunto you allege them, no more than a poke full of plumbs; the which, if you ●ome the words next going before, you may evidently see. Where Solomon showeth the nature of hatred, 
Pro. 10.12  and the nature of love; he saith, hatred stirreth up contention, but love covereth a multitude of sins, by which words, nothing else is meant, but where men hate one an other, there they will go about to discredit those they hate, and speak all the evil they know of their adversary, according to that of the Apostle S james, 
jam. 3.16.  where envying & strife is, there is sedition, and ' all manner of evil works, but where love is, if they whom they love have committed any thing amiss, they blaze it not abroad, but conceal it, for the love they bear to the party so offending, which we see verified in joseph, who loving his espoused wife Mary, when he perceived she was with child, 
Mat. 1.19.  would not make her a public example, & draw her before the magistrate, but was minded secretly to put her away. Now Solomon saying no more, but affirming only that the nature of love is such, as that it will not defame those whom it loveth, you bring it, as though he said love meriteth the forgiveness of sins in the sight of God, very wide from the meaning of Solomon. Now concerning your third reason, 
Pro. 16.6.  by mercy and truth shall iniquity be forgiven, mark well the words; he doth not say for the merit of mercy and truth (which you are to prove) but by, as by the means, & not for the merit of them. The like speech hi● in the Prophet Ezechiell, 
Ezech. 18.  where the Lord test●fieth, that if the wicked will forsake his wicked way, and do that which is right and good, the Lord will not remember his former wickedness. In which words he showeth his mercy in forgiving them, & the means, not the cause whereby they may obtain mercy, namely by a true repentance, which consisteth in newness of life & in doing mercy and truth.  Pap. 
This is but your private opinion; the fathers had a higher opinion of good works, they took them for merits of eternal life.  Scholl. 
If you read them you shall find the contrary. 
Bernard in Cant serm. 22.  Bernard saith of them all generally, sunt via ad regnum, non causa regnandi, they are the way whereby we are brought to the kingdom of god, & not the causes of our obtaining heaven. & Origen expounding these words, 
Origin. in epist. ad Rom. 4 4. Ambrose de vocatione gent l. 1. cap. 5. August de spirit & lit ca 17. & epist. 105. ad Sixt.  to him that worketh, he reward is not counted for grace but of debt, saith, I cannot be persuaded that there is any work, that can crave recompense or reward of God, as a due debt. It were too long to recite what Augustin, what Ambrose, what Jerome and others of the Fathers say of this point. For the Papist will not stand now to their expositions.  Pap. 
Nay slander them not, they alway stood highly on them.  Sch●ll. 
It is but a vaunt b●fore those that never read them, 
Reynolds in Apologia Thesium sect. 24.  as it hath been proved by a reverend learned man, & if they saw that they made not clearly against them, they would never have dealt so irreligiously with them, not only to blot out whatsoever they say against them, but also to add unto them, and make them speak as themselves list, altering the sense of their words, by interposing words or sentences.  Pap. 
I cannot believe this, this were to confess that they rely little on them.  Scholl. 
I easily believe that you think there is no such matter, for none but the soundest friends of the Pope, & late king Philip of Spain, are admitted to the knowledge of this mystery, who are sworn not to reveile it. Howbeit, it pleaseth God, this ill practice of theirs should come to light, contrary to their expectation, & I can show you the book which they call Index expurgatorius, wherein, is namely set down, what they shall add, and what they shall alter, & leave out, & in what authors; and that it is not lawful for any to have any book, but so corrected, nor lawful for any Printer to print them, but as he shall have direction from this Index before mentioned.  Pap. 
If it be so I cannot tell what to say to it; but be it the fathers say nothing for their opinion, yet the scriptures are very plain, that as bad works are causes of our damnation, so by good works we merit heaven. For the merit of good works, it is evident by the words of Christ, who will call some to his kingdom, & showeth a cause why they shall enjoy it, saying, for, or because, 
Matth. 25.  when I was hungry, thirsty, and naked, ye fed me, gave me drink, and clothed me. Now this I learned when I was a young scholar, that quia or quoniam, for, or because, are always called causal words, because we never use them, but when we show the cause of a thing, and so Christ useth it in this place, come and inherit my kingdom, for you have done this, showing the cause why they shall inherit it.  Scholl. 
part of that which you have said is true, as when you say ill or wicked works are causes of damnation; because ill works are perfectly ill, but no good works, (no not of the best of the Saints in this world) are perfectly good, & therefore cannot deserve eternal life. Whereas you say, that we never use these words quia or quoniam, but when we show the cause of a thing, it is not true. But stay, know you him that road by us even now?  Pap. 
No, I never saw him before, but you may see he is a serving man.  Scholl. 
Why say you he is a serving man?  Pap. 
Because he wears a blue coat.  Scholl. 
So, your own mouth, confuteth that which you affirmed before.  Pap. 
Why so?  Scholl. 
You said before, that these words, for, & because, are always causal words, & never used, but when the cause of a thing is showed, & hereupon you conclude, because our Saviour Christ useth these words, for or because I was hungry & thirsty and ye refreshed me, therefore those good works must be causes of enjoying the kingdom of God: but it appeareth by your own words that, (for or because) do not always signify the cause, but oftentimes a probable, or a necessary consequution of a thing. You say he is a serving man, because he wears a blue coat; this because, signifieth here in this speech a Probable consequution, because few wear a blue coat but serving men. A blue coat makes not a serving man, no more than a hood a Monk. For if it should be the cause of a serving man, then if a woman put it on, she were a serving man: in like manner doth our Saviour use these words (for or because) in the place you allege for the merit of good works, namely, he signifieth the necessary consecution of good works to abound in those that are predestinated to eternal life. 
Mat. 19.28 ●oh. 14.23  For as a badge or cognizans, point out the man that wears it, whose man he is, or as a friars weed, be it black or grey, causeth men to take them that wear them, to be a black or a grey Friar, because it is a weed peculiar to their order: So are the charitable works of the elect so eminent in them, that thereby as by badges they are distinguished from other men; for he will glorify none, but whom he first sanctifieth; 
Coloss 3.10. Ezech. 44.7.10. Rom. 12.1 1. Thess. 5.23 joh. 13.35. 1. joh. 3.9.10 Eph. 4.24. joh. 8.39.  by their fruits you shall know them. By this charitableness one towards another are the true Disciples of our Saviour known from other men. By this our Saviour Christ disproveth the wicked jews not to be the sons of faithful Abraham. If (saith he) ye were the sons of Abraham, you would do the works of Abraham, & hereupon is it that our Saviour saith come inherit the kingdom prepared for you, by your good works & charitable deeds, as by badges you have showed yourselves to be those men for whom it was prepared. Your deeds have showed that you are the right sons of Abraham; the right cause why they enjoy it, our Saviour setteth down in the same chapter, namely, the free mercy & goodness of God only, 
Mat. 25.34  saying come ye blessed of my father inherit the kingdom prepared for you before the foundation of the world; this kingdom than was predestinated unto them before they were borne, before they had done good or bad, neither can any man imagine that God chose out such as he foresaw would do good (as some have vainly imagined) for in that one man liveth better than another, it proceedeth of the special grace of God. job would have been as bad as judas, or julian the Apostata, if the grace of God had not bettered him: For not only to do well, 
Phil. 2.13  but also will well is of the Lords special grace. Yet further for your better satisfaction in this point, that it may plainly appear, that we can no way meant any thing with god, much less eternal life, you must consider, that in a merit there are these three things necessarily required. First, that that wherewith we merit, 
james 1.17  be a thing of our own, & not his with whom we would merit; but good works are not our own, but the graces & gifts of God bestowed on us. Secondly it is required in a true merit, that that wherewith we would merit, be profitable to him with whom we would merit; but there is nothing in the power of man that God standeth in need of. 
Luk. 17.9.10.  Thirdly it is required, that the thing wherewith we would merit, be of equal value, with that which we would merit, but there is no comparison between the best works of any of the Saints in this life, 
Psal. 16.2.  and the joys of the kingdom of heaven. Now if all these three are necessarily required in a merit, and not so much as one of these three can be found in our good works, I may safely conclude that it is impossible we should merit any thing at God's hands; especially seeing we are bound by the right of creation, sith we are his creatures, to observe and do his will, and no man ever perfectly kept his commandments as he ought to do, but came short of his duty, much less did more than was his duty, whereby he might merit.  Pap. 
No? Did never any man perfectly keep the la of God? This is plain against the scripture which you make the only rule of truth. 
job. 1.8.  God himself gave testimony of job, that he was a righteous man, and it is said that David was a man according to Gods own heart. 
Psalm. 7.  Yea David himself is not afraid to say unto God, try me, and examine me, and if there be any fault found in me, then let mine enemy prevail against me, and lay mine honour in the dust; surely if he were not very confident that he had perfectly kept his law, he would never have spoken so boldly. And is it not said of Zacharias and Elizabeth, 
Luk. 1 6.  that they were just and without fault? The scripture is full of such speeches, it is a shame for you to deny that which the scripture so plainly affirmeth and yet pretend, that you hold nothing but that which the Scripture teacheth.  Scholl. 
Stay, be not too confident that the scripture is on your side, and against us, & that you may ●ee you have small cause, hear your places alleged answered, then vaunt if you have just occasion. First concerning your first reason you say that God himself gave testimony of job, that he was a just man, & therefore he absolutely observed th● law. In citing the testimony of God, of jobs righteousness or justice, you leave out half the testimony which God giveth of him, which if you had recited all, it would much have made for the understanding of that place. The whole testimony or title which God giveth of him is this. None is like job in all the earth, 
job. 1.8.  an upright man & just, one that feareth God & escheweth evil. Now these words import not so much as you would make them, for they are spoken comparatively, as if he had briefly said, none on the earth is so just, or so up right a man as job is. This doth not import that either job or any else was perfectly just; yet was job termed just and upright, not because there was nothing amiss in h●m, 
job 9 23. & 39.37.  but because, without hypocrisy, in sincerity he feared God & eschewed evil; not because he had the perfect fear and love of God, but because he had the true fear of Gods by reason of his true affection in godliness, not by reason of the perfection of his inherent righteousness. A young infant is a perfect man, because he hath all the essential parts of a man, body, and soul, yet is he far from the perfection of a man, but daily he increaseth in perfection: So had job true righteousness, but not the perfection of righteousness. Concerning your second objection, that David appealed to the justice of God, if he found any fault in him, then he desired no pardon, but punishment: If you had read it yourself, you would have perceived these words were not spoken of his whole life, but only of one falsely supposed action; for being falsely accused, that he went about some conspiracy against the person of king Saul, he pronounceth these words, Lord try me, and examine me, if there be any fault found in me (speaking of the false supposed conspiracy against king Saul, of the which he was altogether guiltless) then let mine enemy take me, and persecute me, & lay mine honour in the dust. That he was a sinner the Scripture recordeth, 
2. Sam. 11 1. Chro, 1.2.  yet he was a man according to Gods own heart, because he delighted in the law of God, & made it his study, and when he tripped and went wrong, he acknowledged his own infirmity and craved pardon for it, God accepting in Christ his endeavours, not exacting perfection in his deeds. Concerning your last objection of Zachary and Elizabeth his wife, that they were both just before God, and walked in all the commandments of the Lord without reproof: indeed they were just before God, but it was by imputation of the justice of Christ, for whose coming they daily expected, & they walked in all the commandments of God without reproof before men, but not perfectly before God. For if they had not acknowledged themselves sinners, they needed not have expected Christ their redeemer, 
Luk. 1.68.69,  and albeit they be termed just, yet it doth not follow that they were without sin. The word just, doth not always signify one without sin, but one that delighteth, or endeavoureth to be just and holy, according to that saying, the just falleth seven times a day; though a man sin seven times, 
Pro. 24.16 1. Pet. 4.18  that is many times a day, yet the scripture termeth him just, by reason of his affection and his endeavour to be just; Zacharias and Elizabeth were just before God, & man, that is, reputed, taken, & accepted just before GOD in respect of the merits▪ of their redeemer, on whom they believed, and expected: their endeavours were accepted of as just, though not just perfectly, for so no flesh is, or hath been just (Christ only excepted) as it is plainly set down in the scripture even by jobs own mouth, whom you alleged to be without sin; he saith plainly, 
job. 9.20. Ps. 51.9.7.  if I should justify myself, mine own mouth would condemn me: & again Eliphas saith generally, not only of all the holy and just men that ever were, but of the Saints in heaven; what is man, that he should be clean, & he that is borne of a woman, that he should be just? 
job. 15.14 15. & cap. 14 4.  Behold God found not steadfastness in his Saints, yea the heavens, are not clean in his sight, how much less a man. This do the Fathers also affirm. Augustine saith there is neither Saint nor righteous man that is without sin, notwithstanding they cease not to be Saints and righteous, because they have their affection still set upon holiness. 
Aug de fide orthod. cap. 40. & all Jnnocens. Pap. ep●st. 95 & eachirid. cap 32. Higher adve. Pelag. & idem ad Rustia. Ambros de vocatione gent. lib. 5. ●.  Others of the Fathers are of the same opinion whose words to repeat would be tedious. Again Zacharian and Elizabeth his wife, were unreprovable before men, because they so behaved themselves, as that no man could justly complain of any ill conversation in them, this doth not prove they were without infirmities or sins. For external actions may have good shows, and yet they may be heinous sins, yet commended as good so far as they are external actions: yea further rewarded, as good external actions, with temporal blessings. As for example whenas jehu had destroyed the house of Ahab, the Lord saith unto him, 
2 King. 10 30.  because thou hast diligently exequ●ted all that which was right in mine eyes, and hast done unto the house of Ahab, according to all things that were in my heart, therefore shall thy sons sit upon the throne of Israel unto the fourth generation: if you look on the external action of jehu in destroying Ahab and his posterity, he did that which was according to God's mind, who would have him destroyed, because he persecuted his Prophets, & for his cruelty against Naboth: But if you respect the mind of jehu in the execution hereof, he highly sinned; for he did not destroy Ahab, as to execute God's judgements against Ahab, but to settle himself in Ahabs' kingdom, and therefore that he might make the kingdom sure unto himself, went farther than his commission, he not only destroyed Ahab and jezabel & their children, but also with great cruelty put to death those of his kindred, lest they should rebel against him. Wherefore though in this place his external action, in destroying Ahab and his children, be here commended, & rewarded with a temporal blessing, yet his sin, namely his ambitious mind to usurp the kingdom, and his cruelty against the blood of Ahab, is not only reproved, but also he hath a heavy judgement denounced against him in the Prophet Hosea; 
Hose. 1.4. 2. King. 10 30.  he did that which God had determined to be done; but he did it not with that mind as he should; God would have Ahab destroyed, the which jehu effected, but not because God would have it so done, but being ambitious to serve his own turn, that he might enjoy his kingdom. The like example you have of the king of Assyria & Nabucadnezer, 
Esay 10.5.6.7.12. Ezech. 29.19.  both which did that in their external action, which God would have done, yet grievously sinned; their external actions were allowed of, but their wicked minds condemned, so that the commendations given to external actions, do not necessarily import that the doers thereof do not sin. Howbeit when it is said of Zacharias and Elizabeth that they were unreprove able, no doubt it was meant, that they were just and righteous because they did seriously endeavour so to be, and were so in the estimation of men; they had that kind of justice or righteousness which divines call justitiam viatoris, the justice of those that tend to heaven, wherein there is always imperfection; not that kind of justice which they call justitiam comprehensorun, the justice of those that already have obtained the everlasting kingdom, in which kind of justice there is no imperfection.  Pap. 
I pray sir if there be no man perfectly good, nor any works so good, as that there is no imperfection in them by reason whereof no man can justly challenged eternal life as due unto him by desert, why do the scriptures call eternal life a reward of good works? As where it is said, Godliness hath the promises of this life and of the life to come. 
1. Tim. 4 8 Math. 5.12 Mat 10.42 Mat. 19.29 2. Tim. 4.7.8.  Blessed are you, when men revile you, and persecute you for my name sake, and speak all manner of evil of you falsely. Rejoice and be glad, for great is your reward in heaven. He that giveth a cup of cold water in my name, verily he shall not lose his reward. He that forsaketh house, father & mother, brothers & sisters, etc. shall receive life everlasting in the world to come. And Paul saith, I have fought a good fight, I have finished my course, I have kept the faith, for henceforth is laid up for me a crown of righteousness, which the Lord the righteous judge at tha● day shall not only give me, but also to all them that love his appearing. Surely he claimeth it as his tied for that he had kept the faith, and he saith not, the merciful judge will give me, but the righteous; judge will give me, not as of mercy, but of right.  Scholl. 
True it is that life everlasting is promised as a reward of good works, and as a due debt unto godliness, but no where is it said, that good works do merit eternal life, the word merit cannot be found in all the scriptures, eternal life is the reward for godliness of life, not because good works deserve it, but by the savour of God through Christ, life everlasting is a due debt to those that keep Gods commandments perfectly, because God hath promised life everlasting to such as do keep it, but none ever absolutely kept it, therefore of due without the grace of God by Christ (who only of right hath purchased it) no man can challenged it of due and right, yet are goods works all rewarded, but not of desert (for what can we do unto God whereby we may make God a debtor unto us) since all that we can do is but our duty to him, nay not so much in duty as we ought. If then it pleaseth him to promise good works a reward, it proceedeth of his goodness so to do, and not our desert; he doth bind himself by his promise to reward good works, but good works do not deserve either the promise or the reward: it is a debt of a bountiful promise, not of a due desert. Concerning that of Paul who (as you say) claimeth a crown of righteousness not as a gift, but as due unto him for his desert, it may be you will accept of the answer to this, if I bring it out of a father. Hear then what S. Augustin saith, commenting upon these words of Paul. 
Aug. homil 14. Aug de gratia & libero arbi●rio cap. 6 & 7.  He crowneth thee (saith S. Augustine) O Apostle, because he crowneth his gifts, and not thy merits, proving it out of the Psalm, where it is said, he crowneth them in mercy & compassion, & proceeding farther saith, & not thee only O man whatsoever thou art, but even thyself o thou Apostle, how great soever thou mayst be. I have fought a good fight, it remaineth I should receive the crown of righteousness, that is, the wages, nay (saith Augustin) for the wages thou hast no power to command the same at all, for in thee, thine own work goeth not alone, the crown belongeth to God to give it to whom he list, the work is of thee, but not without his aid and help. When as therefore thou sayest he recompenseth good deeds: this is as if that he having prevented himself, in giving of good things, should retribute & make recompense for them, by giving fresh and new good things; he rewardeth them; but unto such good things, as he already hath given, For if he hath not given them wherefore sayest thou? 
2. Tim. 4.  I have traveled more than they all, and yet not I, but the grace of God in me, & if he have not given thee to finish thy race; wherefore sayest thou, it is not in him that willeth; nor in him that runneth; but of God that showeth mercy? Bear with me O Apostle (saith S. Augustine) I see not any thing of thine own, but that which is evil and nought, pardon me Apostle: thus we affirm & teach because thou hast so taught, I hear thee confessing and acknowledging GOD'S goodness, I do not hear thee unthankful, I do not see thee to have any thing, that thou hast prepared and gotten of thyself, but what is evil, & therefore when God crowneth thy merits, he crowneth nothing but his own gifts. You see now that Austen differs far from you, he plainly affirmeth, 
Aug. de gra. & lib. ar. 6. 7. Aug. in 141 serm. de tempo. Psa. 16. de verbis Apost. serm. 5 & in Psal. 51. & Epist. 105.  that this crown of glory or righteousness is not of due desert, but a reward given of grace, & he affirmeth, in many other places of his works, that no man can merit of God, sith all ●he goodness that is in men are the gifts of God.  Pap. 
Well then, you will not have good works to satisfy for any sin, you deny that they merit any thing at all, you deny also that any hath or may possibly observe the law of God, thus you make godliness not to be of any worth, & therefore little to be set by or regarded, which is as if you should dissuade men from it. But since now you have discovered your opinion of good works, I will tell you what talk passed between this gentleman & me, before you overtook us; he told me, you stood highly upon good works; at which I marveled much, considering this age wherein all preach nothing but faith only without good works, presuming that you should not much differ from other of your religion, I was bold to lay a small wager with him, that ere I had done with you, you would speak as much against good works, as you have done for them, the which you see you have done, making them of no value, my worse than nothing, even dung.  Scholl. 
If you have laid any such wager, them you have lost. For unto him I spoke so of good works, that according to the ordinary course that God useth in saving men, no man shall be saved without them: but since I began to argue with you, I have spoken no one word against good works, but only against that false account you make of them, placing them in too high a room, in the place of christ, ascribing that unto them, which is due only unto Christ's merits, robbing Christ of his due, ascribing that to us & our works, which is no way due unto us without injury done unto our Saviour.  Gall. 
As I am true gentleman, well said scholar. Sir he answereth you right. For he that saith that silver, is not as good as gold, doth not discommend silver. He hath denied that false estimation and too high rare you make good works to be of: He hath not denied them their due praise, therefore you see I have won.  Scholl. 
Sir you say I account good works worse than nothing, even dung; blame not me for so terming them, S ●. Paul so termeth them, 
Phil. 3.8.  not simply in themselves, but in the matter of justification before God, which only I affirm, that to justify us before GOD they are of no greater force than I have spoken. The which that you may the better understand, you must consider that the Scripture maketh but four causes of our justification, of the which good works are none; the first is the efficient cause, which is only the mercy and goodness of God in giving his only begotten son for the redemption of the world. The second cause of our justification is the material cause, which is the death and passion of our Saviour Christ, 
Ps. 49.78.  by whose obedience & fulfilling of the law, perfect righteousness is purchased for us; the third cause is the formal cause, or instrumental cause, which is faith alone without good works, which faith only apprehendeth Christ our righteousness. These three causes the Apostle comprehendeth in one verse saying, So God loved the world, 
Ioh 3.16. 1. Ioh 4.9.  that he seat his only begotten son, that who so believeth in him should not perish but have life everlasting. Where you see the efficient cause to be God's mercy, the material cause to be the incarnation of Christ redeeming us by his satisfaction of the law & sustaining the punishment due to our sin, 
Rom. 2.23 24.25.26.  and faith the instrumental cause apprehending the righteousness of Christ. The final cause, the fourth and last, is the glory of God, as the Apostle saith, 
Ephes. 2.7  that his goodness and kindness might be showed. Hear you see the scripture teacheth that these four above mentioned are the only causes of our justification, good works have no place among them. Now albeit we thus teach being so taught by the word of God, 
jewel. in apo. Par. 2. cap. 20. Calvin. instit. libr. 3. cap. 14 sect. 21. Zanch. de attributis dei. Reinolds Apol. p. 263 Buchan. instit. theo. de bonis oper. p. 344. Pet: Mart. common plac. class 3 de conf. christ. sect. 8. c. 11. Rom. 10.10 Fox de christo gratis iustifis. lib. 2 pag 398. Fulk. annot in 2. jacobi 12. Remenses in annot add Collos. cap. 1 24.  yet we do not as the Papists slander us, vilify good works, or make no account of them; we ascribe unto them, as much as truth will permit us, we hold they are secondary causes of our glorification, nay we stand more for the necessity of them to salvation, then do the Papists, we hold that no man can be saved without them, according to the ordinary dispensation of the graces of God. We hold, he that delighteth and continueth in sin shall be condemned, according to that of the Prophet Ezechiel. 18.20. The soul that sinneth, that soul shall die. But the Papists hold not this necessity of good works, but if a man want good works he may be saved notwithstanding, (provided always that he give sufficient money to the Pope for his general 
* The more money you give, the more sins shallbe pardoned. Grafton it the 6. yea of Richar● the 2. An● Do. 1382 Froistart Fabian. Gall. 6.5. Ps. 49.7.  pardon) for they teach that all the works of supererogation are in the custody of the Pope, at whose sole pleasure they may be disposed of, which works of supererogation, such foolish virgins that want oil in their lamps, may buy of the Pope. Thus teach the divines of Rheims contrary to the word of God, which saith, every one shall bear his own burden; and in another place, the redemption of a man's soul is so precious a thing, that no man can redeem it by any means, or give a ransom to god for it. This doctrine of the scripture, which overthroweth the Pope's pardons & indulgences, they cannot bear with; it brought Luther much trouble, yea danger of his life, because he was so bold to discover this coney-catching trick of pardoning malefactors with Pope's Bulls, and such trash: nay to increase the Pope's gains they feign that he hath authority to free men from torments after they are departed this life, flat against the word of God; and what else is the cause why they so impudently affirm that many of their Saints have done many works of supererogation, yea have sustained greater affliction, than their sins deserved, but only to make the simple believe, that these works and these afflictions are laid up in store with the Pope for those that have no works, and that he may make them rich in good works, yea though they be dead already? Whereas if in deed they stood so much for good works for zeal to good works, & not for filthy lucre, they would not secretly undermine the doctrine, of the necessity of good works to salvation, as they do, seeking secretly to root out this necessary point of doctrine to salvation, clean out of the minds of men. That they would not have this doctrine taught, it is manifest (though they would not have their practice known) in their Index expurg. in which they discover their mind: where showing amongst other things what they would have blotted out in Froben. Index to S. Austin's works, they command that these words must be blotted out, opera et si●con iustificent: sunt tamen ad salutem necessaria to 4. Col. 599. b. c. These words must be blotted out, for (say they) Augustinus hoc non dicit, sed tantum excludit merita iustificationis. Where first you see they like not this doctrine of the necessity of good works to salvation. Secondly you may see that here secretly they acknowledge, that S. Augustine is against them in the matter of justification, excluding works to have any stroke in it, which publicly they will not confess.  Pap. 
What tell you me of a blind book? I never heard of any such book before, neither can I believe that there is any such book.  Sc. 
If you doubt of it, if please you, I will let you see it. You might easily disprove me, if it were not true, but the book is common now in every stationers-shop.  Pap. 
S'r, pray sir, hold the Scholar with some talk, whilst I slip behind, for I am weary of him.  Gall. 
I will. I pray sir what pretence make they, thus to deal with ancient writers. For I doubt not, but they will pretend some reason of their doing.  Scholl. 
So they do, they pretend that heretics corrupted the ancient writers, and that they do now, but rectify them again, but under the name of rectifying them, they make them speak as pleaseth them. Out of some writers they take out whole tracts, sometimes they altar their words, sometimes they leave out words, sometimes they blot out words and sentences, lest forsooth they might be a scandal to the weak. But where is the other gentleman?  Gall. 
He is behind.  Scholl 
What's the matter? Is he not well? pray let us stay for him. Stay pray, it may be he may need our help.  Gall. 
Come, come, he would not have us stay,  Scholl. 
Why? why?  Gall. 
Since you will needs know, you have put him out of his humour. He stays of purpose.  Scholl. 
If that be the matter, I am not sorry for that I have done, & if he never come again to his humour, he will never be the worse man: for albeit he said he would but repeat that which he had heard amongst the Catholics (as he termed them) yet me thought he spoke not without some passions, as if he had spoken from his heart.  Gall. 
Well sir since we are now come to Oxford I thank you for your company; when I first overtook you, I thought I should have a tedious journey, but now me thinks we have pleasantly passed our way. And for this days journey I will buy me a bible, that I may be able to talk when I meet with the like company. For if I light in such company, as talk of the scripture, I sit mute, or leave their company, because I have read nothing in it.  Scholl. 
I am very glad to hear you resolved to read the scriptures, & although as yet, you mean to read it, to no other purpose, then to be able to talk of it, yet if you read it, I doubt not but God will so bless your labour therein, that it will work better effects in you, then only ability to talk of it: for the reading of it, will bring you to the true knowledge of God, the knowledge of God to the love of God, the love of God to a desire to live according to his will: Wherefore David saith, 
Ps. 19.7.11 Ps. 1119.9 Heb. 4.12.  the word of God converteth the soul, it giveth wisdom to the simple, and maketh the readers thereof circumspect to avoid those things that are evil, it causeth men to be new men, it is mighty in operation. So that by one sermon of Peter, three thousand were converted. 
Acts 2.41.  Felix though a bad man, yet he trembled when he hard Paul preach of righteousness, temperance, and the judgement to come. Wherefore I pray neglect not the reading of it, 
Act. 24.26 Rom 1.16 1. Cor. 1.19  since it is the power of God to salvation, & above all conform your life unto it, and think not that it is an easy thing to attain unto the kingdom of heaven. They that will enter into the kingdom of heaven must use violence, & constrain themselves to leave off carnal and worldly affections, the way that leads to destruction is broad, 
Mat. 11.12. Luk. 16.16.  and wide, and many there are that enter therein, but the way that leads to heaven is strait and narrow, & few there are that enter therein. 
The offspring of Adam is divided into four sorts.  Consider the whole offspring of Adam, what a number never come unto the true knowledge of God, but vanish a way in ignorance and idolatry; all these are in the way of perdition. another sort there are, that know god and acknowledge all the articles of the Creed, yea the truth of the whole Scripture, 
Titu. 1.16. joh. 5.44. Ioh 12.42.43.  yet deny God in their works, and these are also in the way of perdition. A third sort pretend they know God, & pretend an external kind of holiness, but deny the force of it, 
2. Tim. 3.5 joh. 12.42.43.  loving the praise of men more than God, & these also are in the broad way of perdition. A fourth sort there is, who know God, & in sincerity love him, believe in him, and conform themselves to live according to his word & these only are in the straightway to heaven. 
Calvin. institut. lib. 3 cap 14. sect. 1.  Wherefore as you tender your own salvation, have a care to understand the word, not that you may be able to talk of it, but that you may know how to rectify your faith and life. 
Gall. 6.7.8 Gall 5.21.23.  For be not deceived, God is not mocked, that which a man soweth, that shall he reap, he that liveth after the flesh, that is, liveth carnally, shall be damned, but he that liveth after the spirit, that is, endeavoureth to live according to the will of God shall have life everlasting. And thus because we are now entered into the city, I leave to talk further of this point.  Gall. 
Sir for your good advice, I thank you most heartily, & this I promise you, that hereafter I will have a greater care of these matters 〈◊〉 I have had heretofore. Now sir if you will do me that favour, as to ride with me to my june, I shall accept it for great kindness, and I will bestow the best wine in Oxford on you, & as good a pipe of Tobacco as ever you tasted.  Scholar 
I am beholding to you for your good will, I pray pardon me at this time, I must to my College, & thus I leave you to the almighty.  Gall. 
A due withal my heart.  
FINIS.