Selected quad for the lemma: love_n

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love_n	good_a	work_n	work_v	5,769	5	7.4409	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

signes or vvonders wee say that those which were done by Christ and his Apostles and in those ancient and primitive Churches be sufficient for the confirmation of that most ancient primitive Christian and Apostolicke faith and religion conteined in the booke of God which wee professe Yea now in these daies saith S. Chrysostome the vvorking of miracles is ceased and they be rather counterfeit miracles saith he vvhich be found amongst them that be false Christians Againe he saith There be some that aske vvhy men vvorke not miracles novv in these dayes If thou bee beleeving saith he as thou oughtest to be and if thou lovest Christ as he should be loved thou needest no miracles for signes be given to unbeleevers and not to beleevers Againe S. Cyrill saith that to vvorke miracles maketh not a man one iot the more holy seing it is common to evill men and to such as he obiects or reprobates For so the Lord himselfe witnesseth saying Manie shall say unto mee in that day Lord Lord have not vvee prophesied in thy name and in thy name cast out divels in thy name done manie great vvorks And yet will he neverthelesse professe unto them I never knevv you depart from me ye vvorkers of iniquitie And on the other side working of no miracles hindereth not a mans holinesse for Iohn wrought neither signe nor miracle and yet was this no derogation to his holinesse for amongst them that are borne of vvomen arose there not a greater then hee as Christ himselfe testifieth Yea that miracles signes or wonders may be done by false Prophets and false teachers is further manifest for even Christ himselfe saith that There shall arise false Christs and false Prophets and they shall shevv great signes and vvonders so that if is vvere possible they should deceive the very Elect. S. Paul also directlie testifieth that in the Antichristian Church there shall be the vvorking of Sathan vvith all power and signes and lying VVonders Which saith S. Augustine be called lying signes and VVonders for this cause that either mens senses be deceived thinking that to be done which revera is not done or else because if they be done in deed they draw men to beleeve that they could not be done but by the power of God whereas they know not the power of the Divell For S. Iohn in the Revelation mentioneth spirits of Divels vvorking Miracles to deceive those that be of the Antichristian Church By all this then you see that the Miracles wrought in Poperie be no argument or proofe that therfore it is the right or true Church or that the Teachers therein be the right and true Teachers for they may be false Prophets and false Teachers and the Popish Church may be as indeed it is the false and Antichristian Church all these their Miracles notwithstanding But hereof I shall have occasion to speake more fullie afterward when I come to speake of Antichrist and his Miracles In the meane time concerning this point thus much may suffice CAP. III. Of Iustification by Faith onely The right sense and meaning of that position and of the truth of it And that being rightly understood it excludeth not good workes nor importeth anie licentiousnesse at all in it but the cleane contrarie IT is a thing well knowne how busie and earnest Popish Teachers be not only by word of mouth but by their books writings also to perswade you all that ever they can against ours the most ancient most pure and only right Religion and amongst other their bad devises which they plot contrive for their owne advantage and behoofe this is not the least that they accuse our Religion to be a doctrine and religion of much licentiousnesse and that in sundrie points which therefore must be answered And manie there be also that be too hastie and over credulous to beleeve them as if all that they speake and write were to be held for undoubted truth and oracles without further enquirie or examination But howsoever they thus boldly presume they for all that be not able to take anie iust exception against our Religion or to shew or prove it in anie point whatsoever to be an allower of anie the least impietie or licentiousnesse if it be rightly understood It is true that sundrie that professe Protestancie live licentiously and wickedly and so doe manie also that professe Poperie likewise live wickedly licentiously If therefore they allow not this for an argument sufficient to convince their religion of wickednesse licentiousnesse which is taken from the wicked lives manners and conversations of men Why will they be so unequall as to make it of anie force against our religion Wise men can easily distinguish inter vitium rei personae betweene that which is the fault of the thing and the fault of mens persons For the religion may be good though some persons that professe it live not answerably thereunto yea the Protestant that is the Christian Religion which we professe is so good godly divine holy and pure as that it neither alloweth nor tolerateth the filthie Stewes nor anie other impuritie nor anie treasons or rebellions nor perjuries nor lying or deceitfull equivocations nor anie other wickednesse or impietie whatsoever but utterly condemneth them all So that for true pietie puritie integritie and all manner of good life and godly conversation the religion of Poperie commeth farre short of it and is in no sort to be compared with it If then anie professing our religion live wickedly or licentiously as too manie do it is the fault of the men that live so dissolutely and not of the religion which requireth and commandeth the cleane contrarie at their hands But for all that they persist and say that even the Protestants religion it selfe is licentious because it teacheth and holdeth that men are justified in Gods sight and before his Tribunall onely by faith in Iesus Christ which doctrine say they maketh men licentious and carelesse of doing good workes Howbeit both they and you must understand that when the Protestants doe say or have said at anie time that Faith onely iustifieth in Gods sight it is and ever was meant and intended howsoever some seeme purposely to mistake it not of anie dead faith which hath no life in it to bring forth anie good workes but of a true and lively faith which is accompanied with good works and is fruitfull and working by love as S. Paul and S. Iames and S. Peter and the rest of the holy Scriptures cleerly declare Whilst therefore they teach both in their Sermons writings with S. Iames and the rest of the Scriptures That the faith that is vvithout vvorks is dead and that such a faith cannot save or iustifie a man but that it must be a true and lively faith that is such a faith as produceth bringeth forth good workes I hope you sufficiently perceive that the doctrine of

faith And thus himselfe being otherwise dead did live or had life in him namely by faith in the Sonne of God and not by the workes of the law Yea he further excludeth even the workes of righteousnes in expresse termes saying thus Not by the vvorkes of righteousnesse vvhich vve have done but according to his mercie he hath saved us Observe that he here directlie affirmeth of himselfe of all the rest that shall be saved that they are saved not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvorkes done by them in righteousnes but of Gods meere mercie and grace through Christ Iesus And againe observe that speaking not to unbeleevers but to beleevers Saints and sanctified people living in Ephesus he saith thus By grace are ye saved through faith and that not of your selves it is the gift of God not of vvorkes lest anie man should glorie for vvee are his vvorkemanship created in Christ Iesus unto good vvorkes vvhich God hath before ordained that vvee should vvalke in them Heere also you see infalliblie that workes though done by such as be sanctified and regenerate persons be neverthelesse excluded from being anie cause of their salvation yea by the verie words themselves of the text you perceive that he speaketh expresly and by name of good vvorkes vvhich God hath before ordained that vvee should vvalke in them denying them neverthelesse to be anie cause of salvation But here why doe they speake of anie good workes done by Infidels or before faith received For to speake properlie and truely none doe or can doe good workes so allowed to be in Gods censure but beleeving persons onely inasmuch as the best workes of Infidels and before a man hath received faith be not allowed for good in Gods sight but bee as S. Augustine affirmeth of them Splendida peccata Glittering sinnes Howbeit here remember that although those which be Saints upon earth that is which bee regenerate and sanctified people be thus expresly affirmed to be saved by their faith and not by their good workes yet have they neverthelesse these good workes appointed for them to walke in so long as they live in this world for so this text to the Ephesians directlie sheweth to the end their faith should not be idle but working through love as S. Paul speaketh in another place and that so it might appeare to bee not a vaine and a dead faith but a sound and a lively faith and such as will save a man as S. Iames and the rest of the Scriptures have also before declared Yea this point even Christ Iesus also himselfe by his last Iudgement in the end of the world doth declare namely that the iustifying and saving faith is not voide of good workes but furnished with them and yet that Gods people doe not relye upon them For thus will hee say to his faithfull and elect ones Come ye blessed of my father inherite yee the kingdome prepared for you from the foundation of the vvorld for I vvas hungrie and yee gave me meate I was thirstie and yee gave me drinke I was a stranger and yee tooke mee in naked and ye clothed mee I vvas sicke and yee visited mee I vvas in prison and yee came unto me But now observe that although these elect and righteous persons had these good workes yet doe not they so much as take notice of them much lesse stand upon the merite of them and therefore doe they answer and say Lord when savv vvee thee hungrie and fed thee or thirstie and gave thee drinke vvhen saw vvee thee a stranger and tooke thee in or naked and clothed thee sicke or in prison and came unto thee Reade further the rest of the Chapter to the end of it And by all of it considered together ye may verie easilie perceive first that they bee not the elect and righteous people but the reprobates that stand upon their workes obiect their workes to plead for them And secondlie that Christ their Lord taketh notice of the good works of the elect although themselves take no notice of them nor doe so much as once mention or alledge them Where Christ by alledging their good works would have the world also to take notice and to be advertised that it was not a vaine idle or dead faith but a iustifying and saving faith which these men had For their good workes be there mentioned as testimonies fruites and declarations of their faith and as being Via regni non causa regnandi The vvay vvherein they walked toward this kingdome but not as being the cause of their enioying of that kingdome as S. Bernard also himselfe hath before taught affirmed Yea in verie deede the primarie and original cause of their enioying of that most happie kingdome is there delivered in the former words where Christ calleth them the Blessed of his father and telleth them moreover directlie that they are to possesse this kingdom not by anie purchase or desert of their owne but by way of Inheritance for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Inherite yee or possesse yee it by waie of Inheritance And further he there telleth them that this kingdom was prepared for them long before they were borne or had done anie good workes at all namelie even from the foundation of the world So that this glorious and heavenlie kingdome is given them of Gods meere bountie and grace and is unto them a Revvard according to their vvorkes as the Scripture speaketh but not for their workes as though their workes deserved it or were the meritorious cause of their salvation Yea it is a reward of grace and favour and not of debt or due desert as S. Paul hath also before testified and a revvard of Inheritance as the same S. Paul againe expresly affirmeth it In vaine therefore also is that your distinction of the first Iustification which you make to be by faith without vvorkes and of the second Iustification which you say is by workes and by living an holie and godlie life for the Scriptures speake but of one Iustification in Gods sight availeable to salvation As for that which you call the second Iustification consisting in doing good workes and in holinesse of life and conversation it is as I said before more properlie and rightly to be tearmed as the Scripture calleth it Sanctification it being an effect declaration fruite and consequent of that Iustification we have before by faith as S. Iames and S. Paul and the rest of the Scriptures doe manifestly teach CHAP. V. That Christ is our onely and all-sufficient Redeemer and hath fully satisfied Gods Iustice for our sinnes and the punishment thereto belonging against mens merits and satisfactions in that behalfe and against Popish Purgatorie And that there is no licentiousnesse in this doctrine but the cleane contrary BVt they further accuse our Religion to be licentious because relying wholly upon Christ our

part with it in that apprehensive facultie Where also you may understand how S. Iames S. Paul be cleerly reconciled between whom neverthelesse there neither is nor ever was anie variance being rightly understood namely even by that evident common and knowne distinction that CHRISTVS iustificat effectivè Fides instrumentaliter sivè apprehensivè Opera declarativè CHRIST is he that iustifieth in verie deede effectually Faith iustifieth instrumentally or apprehensively and workes iustifie declaratively that is they doe declare or shew forth unto men the goodnesse and livelinesse of that faith whereby as by an instrument apprehending Christ our righteousnesse wee are iustified in the sight of God And this is the reason that S. Iames spake in that sort before mentioned viz Declare or Shew me thy faith by thy vvorkes and I will shew thee my faith by my workes In which sense also he further saith that Abraham was iustified that is was shewed or declared to be iust by his workes when he offered Isaac his sonne upon the Altar Likewise hee saith that Rahab the harlot vvas iustified that is was shewed or declared to be iust through workes when she received the messengers and sent them out another vvay So that to bee iustified by workes in S. Iames is nothing else but thereby to be shewed or declared to be iust For all S. Iames his dispute in that place if you well observe it is directly and expresly against a Dead faith which hath no good workes with it and against that vaine man that shall say or thinke that he hath a faith good enough to save him when as being without workes it was indeede but an idle brag and conceite and not a lively or saving faith but like a bodie without a soule as he there resembleth it for that it hath not the action of a living thing appearing in it The iustification therefore by faith without workes whereof S. Paul speaketh and the iustification by workes and not by faith onely that is when faith onelie is pretended or alledged which is destitute of good workes whereof S. Iames speaketh appeare to have no contradiction or contrarietie at all but a verie plaine evident and cleare consent and agreement For both those Apostles doe teach alike and concurre in this that the iustifying and saving faith is not an idle or dead faith but such a one as is livelie and operative working by love and bringing forth the fruites of good workes And therefore doth also S. Paul aswell as S. Iames require of all beleevers in Christ that they be carefull to shew forth good vvorkes and of as manie as be redeemed by him and iustified by faith in him that They should bee zealous of good vvorkes Yea although hee teacheth that wee are iustified in Gods sight and saved by grace through faith and not by workes yet he further addeth and saith neverthelesse that VVee are his vvorkemanship created in Christ Iesus unto good vvorkes and that God hath before ordained those good vvorkes that vvee should vvalke in them So that good workes be as S. Bernard also witnesseth of them Via regni non causa regnandi The way vvherin men must vvalke tovvards Gods kingdome but they be not the cause of their raigneing or of their comming thither As for that they obiect touching the Heresie of faith only iustifying or saving which S. Augustine saith was held by some in the Apostles time the same S. Augustine himselfe there plainely declareth that the heresie was of them that thoght they might be iustified or saved by such a faith as was void of good works which is indeed an heretical or erroneous opiniō which nothing toucheth us yea which we likewise condemne detest as much as anie ever holding with the same S· August with S. Paul S. Iames and the rest of the Scriptures that a iustifying or saving faith will produce good workes and a care to live well and in obedience to all Gods commandements Here then you may see the unsoundness of that distinction which the Rhemists and other Papists use viz. that workes done before Faith received that is whilst men be Infidels and unbeleevers do not indeed Iustifie but works done after faith received that is after that men be beleevers do say they iustifie in Gods sight For doth not S. Paul in that his dispute concerning Iustification expressely mention the example of Abraham as being the father of the faithfull in that case And doth he not say of that beleeving and godlie man Abraham that his Faith was imputed to him for righteousnesse before God and not his Works And doth he not further say that David likewise describeth the blessednesse of a man to consist not in anie workes or inherent righteousnesse of his owne but in remission of his sinnes and in Gods not imputing sinne unto him yea unto whom God imputeth righteousnesse without workes as he there directlie speaketh Was not S. Paul also a godlie and faithful man and one that had received grace from God and done manie good workes after that faith and grace received and yet he saith thus of himselfe Doubtlesse I thinke all things but losse for the excellent knowledg sake of Christ Iesus my Lord for whom I have counted all thi●gs l●sse do iudge them to be dung that I might win Christ might be found in him that is not having mine owne righteo●snes vvh●ch is of the Law but that righteousnes which is through the faith of Christ even the righteousnes which is of God through faith In which words ye see that S. Paul thogh a godly man yet disclaimeth all his own works and inherent righteousnesse whatsoever accounting it as Dung and altogether unmeet to stand in Gods presence and before his Iudgement seate to claime Iustification by that all his ioy delight and desi●e was to goe out of himselfe and to be found In h●m that is in Christ and so to have his righteousnesse and not his owne imputed to him For in Christ it is that the Father is vvell pleased and in Christ it is and for his sake and not for our owne that vvee are accepted As hee likewise saith againe There is no condemnation to them that be in Christ Iesus And againe he saith God hath made him to bee sinne for us vvhich knew no sinne that we should be made the righteousnesse of God in him Where you also see that Christ Iesus our most kinde Suertie and most loving Saviour though hee had not anie the least speck or spot of sinne but was most holie most pure and in all compleate fulnesse and perfection righteous in himselfe had neverthelesse our sinnes imputed to him that wee might be made the righteousnesse of God In him as this Text speaketh and not in our selves As Christ then became sinne in respect of the imputation of our sinnes unto him so are we iudged righteous in Gods sight not by

wills and affections good before they have anie goodnesse in them or readinesse to obey him and before that they can give consent to his motions or walke in his wayes And thus is it a thing evident that Gods Love and good Will toward us is antecedent and goeth before our love and good affection toward him for so Christ Iesus himselfe also witnesseth saying Yee have not chosen mee but I have chosen you And so also witnesseth S. Iohn saying expressely Herein is love not that vvee loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes And againe he saith expresly VVe love him because he loved us first Now then seeing it is manifest throughout the whole course of mens salvation that Gods love and his good will and working is first precedent and goeth before all good wills and loves of men toward him againe and that mens good wills consents loves and affections towards him are caused wrought and procured by himselfe and come in the second place as a thing following after it must needs be granted that Gods will doth not depend upon mens will as an attendant thereupon to follow it but contrariwise that mens will doth depend upon Gods will for him to order frame and dispose it as pleaseth him And therefore you now perceive I trust that this great matter of Salvation dependeth not upon the will of men for if it did who would be damned but upon the will of God who giveth those his saving graces of a lively faith and of a true Christian repentance and conversion to whom hee pleaseth For as S. Paul saith againe expressely Hee doth all things according to the counsell of his owne vvill Howsoever then men are bidden in the Scripture to repent convert return to walk in Gods wayes and to keepe his commandements and such like yet thereupon it followeth not that men have free will and power of themselves to doe these things for it is before proved unto you that it is God that by his grace and spirit working in men maketh them both willing and able to doe these things and to consent to his divine motions before they can doe it Yea albeit they are bidden to choose life yet it is God that must teach and direct them before they can make a right choyce in that case And therefore doth the Psalmist say Shevv mee thy vvaies O Lord and teach me thy pa●hes Lead me forth in thy truth and teach me for thou art the God of my salvation And againe he saith VVhat man is he that feareth the Lord Him will he teach the way that hee shall choose But to conclude How can mens salvation depend upon their owne wills when as long before they were borne or had anie being in the world or anie will at all they were with GOD and in his counsell determination and purpose elected thereunto namely even before the foundations of the world as the Scriptures doe clearely and directly testifie 5 But then they further obiect that S. Paul saith thus VVhom God foreknew them hee did predestinate c. moreover whom he predestinated them also he called and whom hee called them also he iustified and whom he iustified them also he glorified Here Gods foreknowledge is mentioned as going in order before his predestination and this his foreknowledge say they sheweth that God did foresee and foreknowe what men would bee and what workes and merits they would doe when they should be living in this world and that according thereunto he made his predestination and so they make not Gods will and pleasure but mens future wills workes and merits so long before foreseene foreknown the Cause of Gods predestinating them to salvation It is true in verie deed that God did foresee foreknow what men would and should bee as likewise hee foresaw and foreknewe whatsoever was afterwards to happen or bee in the world but thereupon it followeth not that the good workes of men which hee so foresaw and foreknew were the original and antecedent cause of his Predestination of them to eternali life for they might be a consequent and an effect of his predestination of them for all that as indeed they were and not the Cause For Christ himselfe saith They vvere ordained to this end to bring forth fruite and that their fruite should remaine And so also testifieth S. Paul that they bee Gods vvorkemanship created in Christ Iesus unto good vvorkes vvhich God had before ordained that they should vvalke in them Neither could God foresee or foreknow any merit of salvation to bee in mens workes whereto no such merit belongeth Neither could hee foresee or foreknowe any free or foreward Will in men after the fall of Adam of their owne naturall abilities for the walking in the waies of God as is also before declared But this he might and did indeed foresee and foreknow namely the fall of Adam whereby all mankinde was in respect of themselves most miserable wretches liable to the wrath of God and eternall condemnation Hee did also foresee and foreknow Christ Iesus his Incarnation Passion Satisfaction Righteousnesse and Obedience and that he should be the Saviour and Redeemer of all his Elect For which cause it is said by S. Paul That they which bee Elected were elected in him that is in Christ the mediatour and their head and appointed Saviour and Redeemer who being the second Adam did interpose himselfe and as their suertie did undertake for them to answer whatsoever Gods Iustice would demaund to be performed by him in their behalfe And as for the rest which were not Elected to salvation but refused they being not so beheld nor considered in Christ but as being out of him and consequently as they were in and after the transgression of the first Adam they lye still in that their most wofull estate as having no Suertie to undertake for them nor Saviour appointed to deliver them from the wrath and curse of God to them for their sinnes in his Iustice belonging And therefore doth the Scripture speake in this sort of them namely that The vvrath of God abideth upon them as being never taken away in Christ. And as they were borne in sinne and live in sinne so Christ Iesus himselfe saith that they die in their sinnes So that they never had nor shall have remission of their sinnes nor deliverance from the curse and wrath of God through the death and satisfaction of Christ Iesus 6 For wheras some here obiect that Christ died for all in a generally the Schoolmen answer it with a distinction namely that Christ died for all sufficienter but not efficienter that is sufficiently but not efficiently that is to say his death in respect of the greatnesse vvorth and value of it hee being the Sonne of God aswell as Man was sufficient for all in a generalitie and is therefore propounded as

in Christ and not of their owne inherent righteousnesse or through their owne merits or workes in anie sort An example whereof we have in S. Bernard himselfe who though hee lived in the times of Poperie and was himselfe an Abbot yet in the extremitie of his sickenesse and the end of his dayes this was his refuge I confesse saith hee I am not vvorthy neyther can I obteyne the kingdome of heaven by mine owne merits But my Lord obtayning it by a double right by inheritance from the father and by the merit of his Passion he being content vvith the one giveth me the other and clayming it by the gift vvhich he hath made me thereof I shall not be confounded Againe he saith My merit is the Lords mercie I am not poore in merits because he is rich in mercies I have greatly sinned but I vvill remember the vvounds of my Lord c. Contarenus a Cardinal did also in that time hold justification by faith in Christ and so did sundry others in those dayes Now so long as a man holdeth the foundation though he erre in other points that be not fundamentall he may be saved as S. Paul sheweth and S. Augustine Gregory Nyssen doe also declare But thirdly if it were so that some of our forefathers and ancestors were in their life time as likely enough it is that too manie of them were horribly polluted defiled with the corruptions of those times yet who can tell how they dyed For sundrie live wickedly who neverthelesse may dye verie godly and penitently as did that good Theefe at Christ his Crucifixion It is therefore no good argument to say They lived in the profession of Poperie Ergo they died so for diverse we see die otherwise then they lived and God was as well able to give them a right faith and repentance and to convert them unto himselfe before their death or at the instant of their death as anie others Yea I thinke that few or none that be well advised or considerate persons whatsoever they professe at other times will dare to dye Papists that is in a beleefe and confidence to be saved by their owne workes and merits or by a righteousnesse inherent in their owne persons but that they will then at that time of their death relye wholly and altogether upon Gods mercie and Christ his merits renouncing utterly their owne as S. Bernard did For even Bellarmine himselfe also writing in these late times notwithstanding whatsoever he had said before in defence of merits yet concludeth against them and teacheth that Tutissimum est fiduciam totam in sola Dei misericordia benignitate reponere It is the safest vvay to put our vvhole confidence onely in the mercy of God and his bounty But fourthly manie and sundrie living in those times and being much grieved and groning under the Popes tyrannie made hold to utter their complaints and to cry out as loud as they could or at least as they durst against both Pope Poperie Amongst whom was the forenamed S. Bernard who calleth the Popes doctrines or pastures Daemonum potius quam ovium pascua Pastures rather for Divels then for sheepe where hee further inveigheth against the Pope and his Clergie saying Omiserandam sponsam talibus creditam paranymphis O miserable spouse vvhich art committed to such Leaders or such Overseers And againe he saith O good Iesus all Christendome seemeth to have conspired against thee they are chiefe in persecuting of thee vvhich seeme to hold the Primacy and to beare principality in the Church Iniquitie is come from thy Vicars even from those that seeme to governe thy people They have possessed the Fort of Sion seised upon the munitions and they burne vvith all their power the vvhole City Miserable is their conversation and miserable is the subversion of thy people c. They doe wickedly against Christ and there be many Antichrists in our times A stinking infection this day creepeth over all the body of the Church and the Deeper it is so much the more desperate and the more Inward that it is so much the more perillous for if it vvere an open Enemy he might be cast out and he vvould wither or if it were a violent Enemy a man might hide himselfe from him But vvhat is now to be done vvhither shall the Church drive him or vvhere shall she hide her selfe from him All friends and yet all enemies all kinsfolkes and yet all adversaries They are in pretence the Ministers of Christ and yet they serve Antichrist VVoe saith he to this generation because of the leaven of the Pharisees vvhich is Hypocrisie If yet it be to be Termed Hypocrisie vvhich is not able to hide is selfe it is so abundant nor yet seeketh to conceale it selfe it is so impudent And in another place he saith further That the Beast spoken of in the Revelation cap. 13. to vvhich a mouth is given to speake blasphemies and to make vvarre with the Saints of God is now gotten into Saint Peters chayre as a Lyon prepared to his prey 4 You see then that manie hundreth yeares before the daies of King Henry the eight and before Luther or Calvin were borne the Pope of Rome and his Clergie were complained of and exclaimed against But this shall yet further appeare for your better satisfaction For under the raigne of Hugh Capet in France about the yeare of our Lord 1000 there was held a Nationall Councell at Rhemes wherein was President Arnold that famous Bishop of Orleance It was there handled and proved by the Canons of former Councels That the Bishop of Rome had nothing to doe in France That a Councel vvas more to be respected then his Sea That the time was vvhen Rome brought forth good or tolerable Bishops but now alas saith this Arnold in place of these shee bringeth forth nought else but Monsters And there reckoning up diverse wicked Bishops of Rome and among the rest one Boniface a Monster exceeding in wickednesse and having his hands imbrued in his predecessors bloud he addeth And must so many the good servants of God over all the world needs be subiect to such Monsters and then concludeth Reverend Fathers vvhom doe you thinke this man to be which sitteth upon the high Throne glittering in gold and scarlet For vvhom doe you take him Verily if he be vvithout the love of God and be puffed up and extolled for his knowledge onely he is Antichrist sitting in the Temple of God shewing himselfe as if he vvere God But if he be neyther founded in love nor set up for knowledge he is an Image and as an Idoll in Gods Temple and to goe to him to aske counsell or for answers is to aske counsell of a stone And therefore he cryeth out O Lugenda Roma O Rome to be lamented Againe about the yeare of our Lord 1100 the whole Church of Liege uttered the like voice For where Pope

a salve to all if all can take hold of him and apply him unto themselves as a Saviour by a true and lively faith But because all cannot doe this for none have this true lively and iustifying faith but Gods elect onely therefore he died efficiently that is his death was effectuall and beneficiall only to Gods Elect. Wherfore also well doth he distinguish whether it were Augustine or Prosper Qui magnitudinem pretii distinguit a proprietate redemptionis vvhich distinguisheth the greatnes or sufficiencie of the price from the proprietie of redemption Agreably whereunto S. Ambrose likewise saith that Etsi Christus pro omnibus passus est specialiter tamen pro nobis passus est quia pro Ecclesia passus est Although Christ suffered for all excluding none from the benefite of his death if they beleeve in him yet specially or in a speciall manner hee suffered for us that doe beleeve in him because for his Church it was that hee suffered And so likewise testifieth S. Hierome that Christ gave his life a redemption not for all but for manie that is saith hee for them that beleeve In like manner doth S. Paul say that God gave him to death for us all that is for all Gods elect whereof hee was one For so also S. Augustine interpreteth it in Ioh. tract 45. Pro nohis omnibus tradidit illum Sed pro quibus nobis praescitis Praedestinatis Iustificatis Glorificatis Hee gave him to death for us All But for vvhich Vs namely for them saith hee vvhich are the foreknovvne the Predestinate the Iustified and the Glorified persons Againe in the Epistle to the Hebrevves it is said that Christ Tasted death for all but in the verses that follow he sheweth the speciall meaning of those words viz. that those All vvere sanctified persons the brethren of Christ the Children vvhich God had given him and the Children which hee by that his death and passion was to bring unto glory For which cause he is also there called the Prince of their salvation In like sort it is said in the second Epistle to the Corinths that Christ dyed for all but in the words following he explaineth the matter and sheweth that hee died for all such as finding themselves dead in themselves should afterwards live not unto themselves anie longer but unto him that died for them and rose againe which kinde of godly and new life none doe live but the elect onely Againe in his Epistle to the Thessalonians he speaketh thus God hath not appointed us unto wrath but to obtaine salvation by the meanes of our Lord Iesus Christ which dyed for us Observe here likewise that he maketh Christ Iesus in a speciall and peculiar manner to die onely for those which bee appointed to obtaine salvation by the meanes of him and not for the rest which were appointed unto Wrath for he there manifestly distinguisheth betweene those two sorts of people Againe S. Paul in his Epistle to the Ephesians speaketh thus Husbands love your vvives even as Christ loved the Church and gave himselfe for it Where you see also that he appropriateth the benefit of the death of Christ to his Church which he so entirely loved Yea Christ Iesus himselfe affirmeth the same saying that Hee is that good Shepheard which giveth his life for his Sheepe And againe hee saith Greater love hath no man then this that a man bestovv his life for his friends yee are my friends if yee doe whatsoever I command you By all which appeareth that Christ in respect of the proprietie of redemption gave his life and died onely for his Church for his Sheepe for his Friends that would obey him which is as much to say as that hee died specially and properly for the Elect. Yea he was in Gods purpose intended and ordayned to come into the world for the redemption of the Elect. So S. Peter likewise testifieth directly for writing his Epistle to the Elect of God 1. Pet. 1.2 he saith that They were redeemed with the pretious blood of Christ as of a Lambe undefiled and without spot and hee there further saith expresly that Christ was ordained before the foundation of the world but was declared in the last times for their sakes Where you see it precisely affirmed that Christ was ordained to come and did come into the world for the Elect sake And so also doth S. Paul declare in his Epistle to Timothy And this likewise doth Esay shew in his Prophesie saying Vnto us a Childe is borne unto us a Son is given that is unto the Church and people of God of which number the Prophet was one that so speaketh Againe S. Paul writing to the Church and people of God distinguishing them from the rest saith thus unto them Yee are not your owne for yee are bought with a price Therefore glorifie yee God in your bodie and in your spirit for they are Gods Againe in the Acts of the Apostles it is said to bee The Church of God which Christ hath purchased with that his blood Yea this is so evident that by the All for whom Christ died is in respect of redemption and remission of sinnes meant all the elect onely that for the clearer illustrating of it to be so the Scripture it selfe often useth in stead thereof this word Manie As in the Gospell according to S. Matthew Christ Iesus himselfe saith thus This is my blood of the nevv Testament that is shed for manie for the remission of their sinnes Againe hee saith The sonne of man came not to be served but to serve and to give his life a redemption for manie Marke that in both those places he saith That he gave his life to be a ransome or redemption not of all in a generalitie but of Manie that is as I said before of the Elect onely So likewise it is said in the Epistle to the Hebrevves Christ vvas once offered to take avvay the sinnes of manie And againe it is said by S. Paul that By the ●bedience of one namely of Christ manie shall be made righteous And so againe it is said in Daniel that The Messias should be slaine and that he should confirme the covenant vvith manie But beside all this S. Paul speaketh yet further verie plainely thus God setteth out his love tovvard us seeing that vvhilst vvee vvere yet sinners Christ died for us much more then being novv iustified by his blood vvee shall be saved from vvrath through him Observe here first that he saith Christ died for us that is for us that be of Gods Church and people for he speaketh in the person of them and in their behalfe and secondly observe that he maketh this an argument as it is indeede of Gods great and speciall love towards them that he sent his sonne to die for them what can be more plaine to shew that in Gods

worke of their owne hands to doe ordeine and dispose of it at their owne will And shall not God the maker and creator of all things be allowed the like authoritie over all and singular men to doe decree purpose ordeine and dispose of them and everie of them being his creatures even as pleaseth himselfe What a grosse strange iniurious and unreasonable dealing were this in men not to allow that in God which they allow in themselves Doth not Christ Iesus himselfe yet further give a full and sufficient answer in this case saying thus Is it not lawfull for mee to doe as I vvill vvith mine owne is thine eye evill because I am good Consider well these words for they shew plainly that God may doe with all his creatures as pleaseth himselfe and that if God bestow mercie kindnesse love and favour toward one which he bestoweth not upon another for this goodnesse and liberalitie of God no other should have an evill eye or envious heart or a murmuring or blasphemous tongue Besides God is Debtor to no man Why then should anie exclaime against God for that he was not elected to salvation nor had saving graces given unto him whilest he lived For is God compellable or standeth he tied and bound to give anie men salvation and saving graces whether he will or no or otherwise then at his owne pleasure Againe VVho hath been his Counsailer saith the Apostle Was it fit or meet thinke you that God the creator of all should not doe and determine of all his workes and creatures which he made without calling silly men or other the worke of his hands to counsaile Doe or will men hold it reasonable to aske counsell or advise of the things ●hemselves doe make what use it shall serve for or what shall become of it or doe not men first purpose and determine of everie thing they make before it be made to what use it shall serve and to what end it shall be And if these things be thus amongst men shal not the like be allowed unto God O the intolerable audaciousnesse of men that dare thus stand in contention against God their maker Although therefore it be true that by the transgression of Adam the Elect and the Reprobate were both sinners alike and in respect of themselves both worthie of condemnation alike yet it pleased God who hath full and free power in himselfe to doe whatsoever hee will to put a difference betwneene them and to shew mercie to the one sort and not to the other Yea in verie deed how could it be otherwise seeing both Iustice and Mercie were thus determined of God to be shewed among the children of men upon their fall For if all had beene saved where had beene his Iustice And againe If all had beene damned where had beene his Mercie To the end therefore that both his Iustice and Mercie might appeare to sinfull men it is that some men upon the fall of Adam be thus to goe to damnation and other some to salvation If as yet anie man conceive not the depth of this high point of Gods predestination let him not reiect nor monster-like blaspheme that which hee understandeth not but let him in all humilitie reverence and iustifie God in all his words and workes admiring and wondring at the height and depth of that wisedome which hee is not able to reach unto And let him in this matter doe as S. Paul did crying out thus O the depth of the riches both of the vvisedome and the knowledge of God! How unsearchable are his Iudgements and his vvayes past finding out And let him also stay with patience untill the day of the declaration of the iust iudgement of God for such a day there is as S. Paul expressely affirmeth So that howsoever wicked blasphemous and ungodly men doe sometimes speake most impiously of God and of his doings herein yet at that day of the declaration of the iust Iudgement of God if not sooner it will be manifested that all the Iudgements decrees and doings of God are iust and such as no exception can be taken against And let men learne in the meane time to accuse and condemne themselves and their owne wayes as uniust and unequall and ever iustifie God and acknowledge his wayes and workes to be as they are most holy most iust and most equall as God himselfe also declareth by his Prophet Ezechiel And let us all confesse that according to his owne vvill he vvorketh in the army of Heaven and in the Inhabitants of the earth and that none can stay his hand nor may say unto him vvhat dost thou as it is written in the Prophesie of Daniel And let us likewise say as the Saints speak in the Revelation saying thus Thou art vvorthy O Lord to receive glory and honour and power for thou hast created all things and for thy vvills sake they are and have beene created CAP. IX Concerning the Sacraments and that there be but two Sacraments of the New Testament properly so called namely Baptisme and the Lords Supper and that Confirmation Pennance Marriage Orders and Extreme unction be no Sacraments properly And that the Sacraments administred doe not give grace ex opere operato by the vvorke or action wrought or done but grace commeth and is given another way THe word SACRAMENT is sometimes taken in a generall or large sense and so it may comprehend all manner of Signes which God gave men at anie time to assure them of the undoubted truth of his promise in anie matter whatsoever In which sense the Tree of life in the Garden may be said to be to Adam a Sacrament or signe of his life received from God and that he should not die so long as he continued in his obedience The Rainebow also in this sense might be termed a Sacrament that is a signe to Noah and his posteritie that the world shall never more be destroyed with a floud of waters and sundrie such like But we here speake not of Sacraments in such a general signification or large acception of the word but as it is strictly and properly taken viz. of such Sacraments as God hath left to be usual and ordinarie in the New Testament and appointed to be signes and scales of our communion with Christ and of that righteousnesse we have by faith in him In this sense a Sacrament being taken is a visible signe and seale ordayned of God vvhereby Christ and all his saving graces by certaine outward rites are signified exhibited and sealed up unto all the faithful of which sort there be two namely Baptisme and the Lords Supper Baptisme succeedeth in the place of Circumcision and the Lords Supper in the place of the Passeover And as Circumcision was not onely a visible signe but also a seale to Abraham of the righteousnesse he had by faith in Christ so is Baptisme likewise the other Sacrament also of the Lords