simply absolutely spoken 2 And Christ would that the young man should have tryall of the weakenesse of his strength in fulfilling the law 5 Not everie one that saith vnto me Lord Lord shall enter into the kingdome of Heauen but hee that dooth my fathers will which is in Heaven Matthew 7. 21. Therefore wee are justified by workes which we are to doo Answ 1 This is my Fathers will that every one that seeth the Son and belieueth in him should haue eternall life sayth Christ The Heavenly Father therefore willeth that we believe in his Sonne and by faith obtaine eternall life For this is the worke of GOD which is required at our hands that wee believe in him whom the Father hath sent Ioh 6 29 2. Wee denie that those which bragg of their faith in Christ and yet doo no good workes are the heires of eternall life because they haue not true faith which worketh by love Galat 5 6. But it dooth not hereof follow that we deserue eternall life by our good workes For we are saved by grace not of workes least anie man should boast Eph 2 8. 9. And good works are not pleasant to God but onely in them which bee iustified 6 VVorke out your saluation with feare trembling Philip. 2 12. Ans Hee speakes of sanctification or renovation in men alreadie regenerate And warneth them that they doo not through securitie let goe the meanes of their saluation but inure themselues dayly to the exercise of piety and the works of sanctification Now to apply this to iustification is to confound iustification with sanctification The argument therefore hangeth not together 7 With such sacrifices God Promeretur is promerited Heb 13 16. Ans 1 The Author of that Epistle speaketh of men which are iustified they doe then wrongfully wrest it to men which are to be iustified 2 That translation is corrupt For the text according to the Greeke is with such sacrifices God is well pleased which is not all one as to be iustified For good works doo please God as beeing a begunne and vnperfect obedience in them which are iustified although those workes doo not iustifie 8 God is not vnrighteous that hee should forget your worke and labour of loue c Heb 6. 10. An 1 There is more in the consequent than in the Antecedent for it followeth not God will recompense the good workes of them which are justified in the life to come Therefore those good workes deserue iustification 2 It is a fallacie making many questions where there is but one For it is one question whether good workes doe iustifie and an other whether God will reward the good workes of the iustified 9. Redeeme thy sinnes by almsdeedes and thine iniquities by mercy to ward the poore Dan 4. 24. Ans 1 Hee speaketh of the escaping of temporall punishments and not of the manner of iustification His words haue this sense Repent and bee mercifull to the poore that God may turne from thee the temporall punishments of thy sinnes which now hang over thy head 2 His speech is a Sermon of Repentance which doth include faith in it by the figure Synechdoche 3 The place is corruptly translated The proper signification of the word true meaning of the place is rightly rendred thus Breake of thy sinnes by righteousnesse c. that is cease thy woonted sinnes and begin a new life c. 10 Almes do deliuer from all sinne and from death and will not suffer the soule to come into darknesse Tobit 4 11. Answ 1 The booke of Tobit is Apocriphall and therefore can prooue no point in controversie 2 He speaketh not of iustification but of temporall death and of the temporall punishments of sinne which are meant in this place by the word Sinne after the phrase of the Hebrues And he teacheth here the same that is in Psal 41 1. Blessed is hee that iudgeth wâ—â—ely of the poore the Lord c. 3. By a Synechdoche faith is included also in the wordes going before set the Lord God alwaies before thine eyes c. Verse 6 4. The worke cannot please God vnlesse it bee done of one that is iustified 11 The hearers of the Lawe are not righteous before God but the doers of the Lawe shall be iustified Rom 2 13. An It is a fallacie from that which is spoken but in some respect only to the same taken absolutely and in all respects For Paul speakes vpon supposition If iustification be by the law then not the hearers but the doâ—ers of the Lawe shall be iustified and so hee expresseth represseth the insolencie of the Iewes who would be iustified whereas notwithstanding they kept not the law as if he should say If iustificatioÌ„ be by the law then not the hearers but the dooers of the lawe shall bee iustified But there can no man bee found either amongst the Iewes or the heathen which is a perfect doer or keeper of the lawe as Paul prooves it in the first second third Chapters to the Romans therefore if iustification be by the lawe no man liuing shall be iustified looke the placeâ— Euen as Paul also doth ouerturne this supposition Gala 3. Therefore this sophisme of our Aduersaries falleth to the ground 12 VV as not Abraham our Father iustified through workes Iames 2 21. Ans If the words bee vnderstoode as they sound according to the letter they are repugnant to other Scriptures 1. in the meaning because they speake cleane contrarie concerning the iustification of Abraham Romans 4 3. Genesis 15. 6. Secondly in the historie Because Iames saith thaâ— Abraham was iustified after the offering vp of his sonne whereas it appeareth by the former places that hee was iustified about some twentie fiue yeares before The meaning then of Saint Iames is that they which are iustified are not without good workes but that they doo so manifest their faith by their workes that by the effects they may bee knowne of others to be iustified which is nothing els but to bee declared iust or righteous 13 Loue couereth the multitude of sinnes 1. Peter 4 8. Answ In the proper place whence this sentence is cited Prou 10 12. it appeares that it is meant of that hiding of sinns which is before men not before God Therefore it is impertinently alleadged for iustificatioÌ„ 14 Many sinnes are forgiuen her for shee loved much Luke 7. 47. Therefore loue meriteth forgiuenesse of sinns Answ 1. In the Parable going before Christ sheweth that wee may gather by the love that followeth in the partie who hath had manie sinnes forgiuen and who fewe in their iustification going before seeing hee will loue more for the time to come to whom manie than he to whom few sinnes have beene forgiven This is therefore a changing of the consequent into the Antecedent and of the effect and that which followes after into the cause and that which goes before 15 The chiefest vertue dooth chiefely iustifie But Charitie is preferred before faith 1 Cor
voluntarie but originall sinne is not voluntarie therfore c. An 1. We may not leape from one science See Chap. 13 quest 2 obiect 6. to an other which is done in this argument whiles in defining what is sinne the Aduersarie goes from Divinitie to Philosophie to fetch the definition thereof from Aristotle 2 And so here is a confusion of distinct principles and seuerall artes and a fallacie of manie questions as but of one 3 Originall sinne though it be not voluntarie in vs now in respect of the present corruption which wee draw by nature from our Parents yet it was and is voluntarie in respect of the beginning principle and cause therof Adam and all his posteritie in his loynes coÌ„mitted the first sinne of disobedience against God willingly and thence issued Originall corruption And this is sufficient even in reaâ—on and philosophie to make an action sinâ—ull For a drunken man though hee knowe â—ot what hee dooth yet if hee kill a man in â—is drunkennesse is by the Ciuill Lawes of men guiltie of murder because himselfe was the cause of his drunkennesse See more in the place of Renouation Cap 13 quest 2. QVESTION 3. Of the workes of infidels The Question is whether the good workes or vertues of infidells be so devoide of all fault that the doers thereof do deserue grace The Papists affirme they bee wee denie it for these reasons Without Faith it is vnpossible note that hee sayth it is vnpossible to please God Hebr 11 6 but infidells want faith otherwise they should not bee called infidells therefore c. Without Christ there is no saluation noâ— eternall life no favour or acceptance with God Iohn 17 2 3. Acts 4 12. Matthew 3 17. But Infidells are ignorant of Christ therâ—fore c. The end of the workes which Infidellâ— doe is not for the glorie of God but most vsually for their owne glory or couetousnes or ambition or pleasure c. 4 If the person that doth the workes be not accepted of God then neither can the workes be how glorious soeuer they bee So God had no respect to the sacrifice of Cain not because for that the sacrifice was not of it selfe good but because God hated Cain for his impietie See more heereof in the 12 Cap quest 1â— Contrariwise our aduersaries do reason thus 1 Vertuous actions in infidels are not of themselues Simil Wine that is of it selfe very good if it bee kept in a corrupt vessell becommeth so distastful that it may breed loathing or cause vomiting in them that drinke of it euill therefore they may not bee reckoned amongst sinnes An. What vertues are of themselues wee are not heere to dispute but howe they are to bee esteemed by reason of the faultinesse of them in whome they are 2 It is therefore a fallacie making moe questions where there should be but one for these two are confusedly shuffled together what vertues are in theÌ„selues what in respect of the maÌ„ in whom they be It is also a fallacie from that which is spoken in some particular respect to the same taken absolutely and simply for these actions are in the former place taken absolutely and in the later as they are considered in respect of him that doth them 2 Vertues in infidels are the gifts of God therfore they are not to be accounted for sinnes Ans 1. As they are the gifts of God so they are no sinnes but heere they are considered not as they proceede from god but as the good and holy gifts of God are polluted in corrupt instrumeÌ„ts 2. Ther are some gifts of god which sanctifie the receiver and some which doe not of these later sort are all the gifts of God in infidells 3. A good thing by abusing of it may become to be not good 3. God hath sometimes rewarded the vertues of infidels therefore they haue pleased him and haue not beene counted for sinnes Ans God hath commanded outward honestie and civility and doth bestowe temporall rewards on it but our question is not of temporall but of spirituall rewards therefore this is nothing to the purpose The Iesuites in the Article of Iustification doe expound the word Grace for a gift or habite infused into the soule of man from heauen vvherby he is moved or stirred to worke righteously and by the which his workes are accepted with God and this Grace they deuide into the first and seconde Grace or into a preventing Grace whereby a man may prepare himselfe to the grace of Iustification and a subsequent grace whereby a man is actually and habitually made iust and so they goe about to shift of by this their explication al the sayings of the scripture concerning the free instification by faith But we in the Article of Iustification acknowledge no signification of the word Grace but such as excludeth all merits of men and that for these reasons Because the word Grace in the article of iustification is opposed to Merits workes and debt 1 To him that worketh the wages is not accounted by fauour but by debt Rom 4. 4. 2 If it be of grace it is no more of workes or else grace were no more grace Rom 11. 6 3 Hee hath saued vs not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was 2 Tim 1 9 4 By grace ye are saued through faith that not of your selues it is the gift of God not of workes c. Ephes 2 8 9 Because it is opposed to the law which causeth wrath we are not vnder the law but vnder grace Rom 6 14 Because the Scripture declareth the same by equivalent termes or words of the same value and signification 1 They are iustified freely by his grace Rom 3 4. 2 When the bountifulnes and loue of god our sauiour toward man appeared not by the workes of righteousnes which wee had done but according to his mercy he saued vs Tit 3 4 5 3 Let vs goe boldly to the throne of grace that we may receiue mercy Heb 4 15. Contrariwise our Aduersaries doe dispute 1 The word grace is oftentimes in the Scripture taken for the gifts of the holy Ghost as 1 Corin â—â— 4 there are Diuisiones Gratiarum diuersities of graces Ans 1 The propositions of this reason are meere particulars and therefore no conclusion followes 2. Whereas Saint Paul in that place treateth of miraculous gifts not of iustification and our question is only of iustification the argument is frivolous and not to the present purpose 3. Though wee denie not but that the worde grace is sometimes in Scripture taken figuratiuely for the free gifts of God bestowed vpon men for only we deny it to bee vsed in that signification in the article of Iustification any where in the Scripture yet neither in this place alledged is the word Charis vsed which properly signifieth grace but Charisma which signifieth a gift freely bestowed
is faith is not that righteousnes in it selfe whereby wee are iust before God but it is that instrument whereby we lay hold vpon Christ his righteousnes which being by faith made and accounted with God as ours we stand iust by the righteousnes of Christ before God and this we proue 1 Because the Scripture speaketh still of faith relatiuely as it respecteth and is referred vnto Christ as He that beleeueth in Christ in him on him the faith of Christ c. Ioh. 3 15 and 6 40 47 Act 10 43 and 15 11 Galat 2 16 Rom 3 22 26 and 4 24 and infinite moe such like Contrariwise our aduersaries doe reason 1 Faith is the gift of God but the gifts of God are qualities therefore faith is a qualitie Ans 1 We denie not but it is a qualitie but it doth not iustifie as a qualitie but because it layeth hold on Christ 2. Faith is called in the Scripture a gift not that it should be defined as a quality but that we might vnderstand that it is freely giuen vs. 2 Faith is oftentimes in the Scripture vsed absolutely without determination or reference to any other thing as Hee that shall beleeue and bee baptized c. Mark 16 16 if yee beleeue not surely yee shall not be established Isai 7. 9. Ans The obiect of faith is alwaies understood by the figure Synecdoche for without it faith doth neither beleeue neither is it faith 2 The Apostles taught their hearers to beleeue not absolutely without reference to Christ but to beleeue in Christ in whom they were bid to beleeue and to be baptized in his name Matt 28 19 3 Faith is a worke Iohn 6 29 therfore it iustifies as a worke Ans 1 The question is not whether faith may be called a worke but how it is considered in the verie act of IustificatioÌ„ This how it is to be considered Christ declareth in the words next following This is the worke of God that yee beleeue in him See there is the relatiue or respectiue acception whome he hath sent 2 Besides in this argument there is more in the conclusion than in the premisses for the collection they make is such like as this faith is in some sorte a worke therefore it iustifieth as a worke Our aduersaries doe acknowledge nothing in faith but a bare and general knowledge and assent Condition 2 making it only an historicall faith but wee as wee presuppose knowledge and assent so wee affirme that in faith there is required a trust or confidence whereby we relie and depende vpon God that for these reasons Because truste or confidence is the essential and proper difference whereby the faith of Christians is distinguished from the faith of Diuels for that Diuells though they certainely beleeâ—e that Christ died for the sinnes of mankinde yet they doe not put their trust in him seeing that benefite doth not belong vnto them Because the Scripture when it speaketh of faith doth expressely vse such wordes as be token trust or confidence 1 By Christ wee haue bouldnesse and entrance with confidence by faith in him Eph 3 12 2 Let vs goe bouldly vnto the throne of grace Heb 4 16 3 Seeing that by the bloud of Iesus we may be bould to enter into the holy place let vs drawe neare with a true heart in assurance of faith Hebrewes 10 19 22 4 Herein is loue perfect in vs that wee should haue boldnes in the day of iudgement c. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnes and he that feareth is not perfect in loue 1 Ioh 4 17 18. In this saying the excluding of feare presupposeth a trust in Christ 5. Sonne be of good comfort thy sinnes are forgiuen thee Matth 9 2. 6 Daughter be of good comfort thy faith hath made thee whole Matt 9 22. 7 Bee of good comfort I haue ouercome the world Ioh. 16 33. Contrariwise our aduersaries reason Iames acknowledgeth no other faith but that which consisteth of a meere knowledge and assent Iam. 2. Ans 1 This holdes not Iames founde no other faith in the Diuels therefore neither did hee finde any other in true Christians 2. Neither doth this follow Iames intreateth only of one kind of faith to wit of historicall faith therefore the Scripture teacheth none other kind of faith Our Aduersaries affirme that faith may bee in Condition 3 impenitent and wicked men in Epicures and adulterers c. but we denie that faith can be in such men for these reasons Being iustified by faith we haue peace towards God Rom. 5 1 but euery one that committeth sinne is of the Deuill 1 Ioh 3 8 therefore hee hath not peace towards God consequently hee wanteth true faith All men haue not faith 2. Thessal 3 2 The hearts of the beleeuers are purified by faith Acts 15 9 therefore true iustifying faith is not in a wicked and impure heart which is polluted and laden with sinne Paule speakes of the wicked ones after an other manner than our Aduersaries doe 1 That as concerning faith they haue made shipwracke 1 Timoth 1 19 of those which haue bid all conscience farewell 2 That they haue erred from the faith 1 Tim 6 10 of couetous men 3 That they haue denied the faith 1 Tim 5 8 of such as are without naturall affection Contrariwise our aduersaries do reason thus 1 Wicked men haue wrought miracles in the name of Christ by faith Matt. 7. 22 23 therefore there is faith in the wicked ones Ans They haue the faith of miracles but not iustifying faith 2 Satan himselfe hath faith Iames 2 19. Ans Satan hath an historicall faith but our question is of a iustifying faith therefore seeing one kinde of faith is meant in the Antecedent and an other in the consequent there bee foure termes 3 Simon Magus beleeued whose heart notwithstanding was not right Act 8 13. 21 Answere He was conuicted in conscience that the miracles of the Apostles were not magicall but deuine as the forcerers of Egypt acknowledged the finger of God Exod 8 19 Simon therefore beleeued as Saint Luke saith but it was an historicall faith onely and not a true iustifying faith Our Aduersaries dreame that true faith may be without workes but wee maintaine that a true iustifying Condition 4 faith cannot want his fruites and that for these reasons A good tree cannot bring forth euill fruite Matt 7 18. Faith worketh by loue Galat. 5 6 Faith without workes is dead Iames 2 26 Because Christ shall proue our faith by our workes as by the in fallible effects therof Matt. 25. Contrariwise our aduersaries doe reason 1 Shew me thy faith without workes Iam. 2. 18 therefore faith may be without workes Ans That translation is faultie for according to the Greek it should be translated shew me thy faith by or out of thy works 2 vnlesse S. Iames thought true faith to be effectual working by loue he would not
thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
make coÌ„parison between a vaine and true faith and desire to haue the true faith to bee shewed or proved to bee such by workes 3. That which hee doth derogate from a dead faith is wrongfully wrested to a iustifying faith 2 Yet the Protestants cannot endure this proposition Good workes are necessarie to Saluation therefore they beleeue that iustifying faith is without good workes Ans That which we deny in some respect and consideration only that our Aduersaries take as simplie and absolutely spoken in all respects We distinguish between faith works as betweene the cause and effects of iustification we denie good workes to be necessarie as causes of iustification or saluation but wee require them as necessarie conditions of them which are iustified and shall be saued Our Aduersaries maintaine that faith is informed Condition 5 by charitie but we say that charitie is rather informed by faith Because faith doth not please God in iâ— selfe but for and because of Christ whome it layeth hold on In euerie Relation two things doe concurre nowe faith in that respect in which it iustifieth is in the predicament of Relation first the foundation which is the matter or materiall parte and secondly the forme or formall part which is the destinating or referring of it to an other thing which it respecteth So faith as it is taken in a generall acception is the foundation or materiall part or the thing in which this Relation is the formall part is the ordaining or referring of it to an other thing to wit vnto Christ Because the efficient cause doth informe the effect and not contrariwise therefore because charitie is the effect of faith and faith the efficient cause of charity faith cannot bee informed by charity Contrariwise our Aduersaries doe reason 1 Paul makes faith to be of no reckoning without charitie 1. Corinth 13 therfore charitie doth â—nforme faith Ans 1. Paul speakes there of the saith of miracles not of iustifying faith 2. He doth not say that faith is informed by charitie but commendeth the necessitie oâ— charitie in some respect because that the faith that hath not charitie following it is not the true and sauing faith 2 Faith worketh by charitie Galat. 5. 6 therefore charitie doth informe faith Ans 1 Charitie is heere placed for the meanes and instrument by which saith worketh Now meanes and instruments are not the forme of that thing by which they are moved but are said rather to bee informed by that which moueth or worketh by them 2. Paul heere describes a true and iustifying faith by the effects thereof Therefore our Aduersaries vnderstand not what faith is Question 2. Of the certainetie of saluation Because in the handling of this question the Author hath many thinges throughout which might â—rooue offâ—nsiue I thought it better to referre the reader to the writings of our Countrey-men then to leaue â—â— things scandalous or to make it vp with many patches which the reader may haue exactly done otherwhere if he please to reade Maister Perkins in his Reformed Catholicke and in his treatise of Conscience and Maister Downham Christian warfare booke 2 Chap 6 7 8 c. CHAP. 12. Of good Workes VVHat we are to thinke of iustification by workes hath beene declared in the former chapter there remaine yet two principall errors of our Aduersaries one of the worke wrought an other of good workes themselues to the doing whereof Christians are bounde Now let vs treate of them in generall and in particular Question 1. Whether a good worke doe please GOD by vertue of the worke wrought though it be done without a good and sanctified minde as for example while they vse the Sacraments heare Masse singe Canonicall houres c. without deâ—â—tion Our Aduersaries affirme it but wee denâ—â— it and teach that the worke doth not please goâ— vnles it bee done by a man that is iustified and when that the person is in sauour with God then that the worke is accepted also And this is proved by this reasons following Whatsoeuer is not of faith is sinne Rom 14 23 But that which is by the work wrought onely is not of faith therefore c. Woe bee to you Scribes and Pharises hypocrites for ye tithe mint and anise cummin and leaue the waightier matters of See a work otherwise commanded tithing with out mercy and faithfulnesse the lawe as iudgement and mercie and fidelitie Matt 23 23 This people draweth neere vnto me with their mouth and honoureth mee with their lipps but there hart is farre of from me Matt 15 8 Isai 29 13. The same thing is proued by the example of the Israelites and others whereas their works no not those which were commanâ—â—d theÌ„ did please God any longer because of want of faith in the persons that did â—hem 1. Sacrifice was a worke acceptable to God Abel sacrificed and Cain sacrificed but his worke was not accepted the reason whereof is given in the Epistle to the Hebrewes cap. 11. ver 4. By faith Abel offered vnto God a greater sacrifice than Cain by the which faith he obtained witnesse that he was righteous c. 2. To him will I looke even to him that is poore and of a contrite spirit and trembleth at my words Hee that killeth a bullock See works what they are by the worke wrought is as if he flew a man hee that sacrificeth a sheep as if he cut off a dogs neck he that offereth an Oblation as if he offered Swines bloud hee that remembreth Incense as if hee blessed an Idoll Isa 66 2. 3 4. 3. VVhat haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Ramms and of the fatte of the fed beastes and I desire not the bloud of bullocks nor Heere is a large Catalogue of works done without faith and an honest hart of Lambes nor of Goates When yeâ— come to appeare before mee who required this at your handes to tread in my Courts Bring no moe oblations in vaine Incense is an abhomination vnto mee I cannot suffer your new moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new Moones and your appointed feasts they are a burden vnto mee I am wearie to beare them And when yee shall stretch out your handes I will hide mine eyes from you and though yee make many praiers I will not heare for your The cause why they displeased God hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgment relieue the oppressed iudge the fatherlesse and defend the widowe And come now let vs reason together faith the Lord though your sinnes were as crimsin they shal be made white as snow though they were red like scarlet they shall be as wooll Isa 1 11 12 c. 4. The same is witnessed Psalm 50.