condignitie of their Workes And the Fryers answere is childish and friuolous when he denieth the loane of the Cloake to haue such virtuall and proportionate equalitie to an Hundred poundes as mans Merites haue to Glory For first the Promise is equall and holdeth in both alike Secondly the Promise doth not adde any Worthines to the worke and consequently there is still as great inequalitie after the Promise as was before the same Thirdly there is infinite distance betweene God and Man the Worke and the Reward as their Angelicall Doctor hath well obserued But the distance and inequalitie betweene the Loane of the Cloake and the Hundred poundes is finite and limited in them both Thus much for this Conclusion If any desire a larger Discourse he may peruse my Suruey and the Downe-fall of Poperie where he shall find soundly answered what possibly can be obiected against the same Note well the eleuenth Conclusion following The 8. Conclusion The doctrine of the Popish Schoole-doctors in which they affirme Charitie to be the forme of Fayth is friuolous ridiculous false erroneous and absurd I prooue it first because in thinges distinguished intrinsecally one can not be the forme of another If our Fryer deny this he will prooue him selfe an Asse Si non actu at saltem in potentia For an Asse by this graunt may be his forme and so giue him the denomination of that worthy Beast Now that Fayth and Charitie are distinct Theologicall virtues S. Paul affirmeth it so plainely as no deniall can be made thereof Secondly because of thinges in perfect essence and nature the latter can not possiblely be the forme of the former and consequently seeing Fayth goeth before Charitie Charitie cannot possiblely be the forme thereof The antecedent is euident because whatsoeuer commeth to a thing after the essentiall constitution thereof is meerely extrinsecall accidentall to the same The consequent is likewise euident because we can neither please God nor yet come to God but by Fayth in him It is the flat and constant Doctrine of the chosen vessell of our Lord Iesus Thirdly because Charitie is the effect and worke of Fayth S. Augustine prooueth it in these golden wordes Oâ—us autem fidej iâ—sa dilectinest But Charitie it selfe is the worke of Fayth This testimonie striketh dead it plainely conuinceth it is vnanswerable The 9. Conclusion Fayth though it be a worke as the Papistes truly obiect yet doth it not iustifie as a worke or qualitie neither yet for any worthinesse or condignitie in the same Explico When we teach hold and defend according to the vniforme consent of the holy Fathers and constant doctrine of the Apostle That man is iustified by Fayth onely without Workes wee neither denie Fayth to be a worke nor yet affirme it to iustifie as a worke For Fayth being taken two wayes properly according to the nature of Fayth and respectiuely as it apprehendeth his obiect it is sayd to iustifie the latter way not the former not as it is an habite in vs but as it apprehendeth Christ without vs. Wee neither make Fayth a part nor yet a cause of our iustification either efficient or formall or finall albeit I willingly graunt hold defend and beleeue that it is the materiall cause that is as the Schooles tearme it Causa sine qua non the cause without which iustification shall not haue effect Which our sauiour Christ sheweth euidently when hee telleth vs That God so loued the World that hee gaue his onely Sonne that none beleeuing in him should perish but haue eternall life And in an other place That whosoeuer beleeue not shal be condemned To which the holy Apostle is consonant when he affirmeth it impossible to please God without Fayth I graunt yet further that when there be many graduall effectes of one and the same cause then the former may fitly be teaâ—med the Materiall cause of the latter and consequently although Good workes can not be any cause of Iustification which goeth before them yet may they be the Materiall cause and causa sine qua non of Saluation which followeth them For Good workes are in sort necessarie to Saluation as is already prooued in the fourth Conclusion For as Vocation Iustification Regeneration and Glorification are the effectes of Predestination euen so by Gods holy ordinaunce being Predestinate we are called by the hearing of his Word vnto Fayth which apprehending the righteousnesse of Christ Iesus is the cause of our Iustification After we be Iustified of our Iustification proceedes Regeneration as who hauing remission of our sinnes and being ingraffed in Christ by Fayth are indewed with more aboundant Grace of his holy spirite through which we are dayly more and more Regenerate and made new creatures in Christ. After we be Regenerate out of our Regeneration spring Good workes both internall and externall as who being made Good trees begin to bring foorth Good fruits and so continuing are brought at the length of Gods free Mercie to the perpetuall possession of Eternall life For the proofe of IustificatioÌ„ by Faith without Workes I referre the Reader to my Suruay which Booke if he once peruse and ponder it seriously he can not but be fully satisfied in this behalfe The 10. Conclusion Good workes though they neither be partes nor causes of Iustification nor merite eternall Glorie condignely as is alreadie prooued yet must wee doe them for these three respectes Gods Ours our Neighbours In respect of God for these three endes First because God hath so commaunded vs This is my Commaundement that ye loue one an other as I haue loued you Againe in these words If ye loue me keepe my coÌ„mandementes Againe thus Bring foorth fruites worthy of repentance Euery Tree that bringeth not foorth good fruite shal be cut downe cast into the fire Againe thus Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde Againe in these words Bee yee therefore perfect as your heauenly Father is perfect Againe thus He chose vs in Christ that we should be holy in his sight Againe thus Wee are his workemanship created in Christ Iesus vnto good works which he hath prepared for vs to walke in Secondly for the Glory of God Let your Light so shine before men that they may see your good workes and glorifie your Father which is in Heauen Thirdly to shew our gratitude and thankfulnesse to God for which respect S Paul exhorteth the Râ—manes To offer vp their bodyes a liuely holy and acceptable Sacrifice vnto God Yea the Scriptures teach vs euery where to shew our thankefulnesse vnto God by our holy and godly liues In respect of our selues for sundry endes First to assure vs of our Election Saluation For thus is the Latine vulgar text extolled preferred before all other by the Popish Councell of Trent Quapropter
Workes vnlesse it be freely giuen of mercie See the same Bernard more at large in the sixt Conclusion So faith S. Austen in these most golden words Nec misericordia impedit veritatem qua plectitur dignus nec veritas misericordiam qua liberatur indignus Qua igitur sua merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Neither doth Mercie hinder the Trueth with which he is punished that so deserueth neither doth Trueth hinder Mercie which deliuereth him that is vnworthy of it How therefore can he boast of his Merites which is deliuered who if he were dealt withall according to his Merites should of necessitie be damned Thirdly because our best so supposed Merites are the free Giftes of God of his meere Mercie bestowed on vs. So sayth th'Apostle What hast thou which thou hast not receiued and if thou haue receiued it why boastest thou of it as if thou haddest not receiued it Againe the same Apostle prooueth our holy Father Abraham to haue been iustified by Grace not of Works If Abraham sayth he be iustified by Workes hee hath Glorie but not with God For what sayth the Scripture Abraham beleeued God and it was reputed to him for righteousnesse But to him that worketh wages is not imputed according to Grace but according to debt Yet to him that worketh not but beleeueth on him which iustifieth the wicked his Fayth is reputed to him for righteousnesse according to the purpose of the Grace of God Againe in an other place the same Apostle hath these wordes By Grace you are saued through Fayth and that not of your selues for it is the Gift of God not of Workes least any man should boast Againe thus Not of the Workes of iustice which we haue done but according to his Mercie hath he saued vs. That is it that S. Austen sayth in these most excellent words Cum Deus coronat merita nostra nihil aliud coronat quam munera sua When God crowneth our Merites he crowneth no other thing then his owne giftes Againe in these wordes Cui debetur vita aeterna vera iustitia est si autem vera iustitia est exâ—e non est desursuâ—n est descendens a patre luminum vt haberes eam Eternall life is true iustice to him to whom it is due But if it be true Iustice it is not of thy selfe it is from aboue descending from the Father of light that thou might haue the same Fourthly because our Sauiour him selfe telleth vs That when we haue done all the Good deedes which possibly she can doe then haue we done nothing in deed saue onely that which we were of duetie bound to doe Vpon which wordes the religious and learned Fryer Ferus giueth this commentarie Quantacunque N. bona feceris semper tamen maâ—ora vel saltem plura committis mala vt verissimè dicere possis te se ruum inutilem Hoc sanctus ille Iob inter flagella Dei agnoscens deplorat si inquit iustum me dâ—xero os meum condemnabit me How good so euer workes thou shalt doe yet thou alwayes committest either greater or at least mo euils so as thou mayest truely say thou art an vnprofitable seruant This holy Job lamenteth in time of his afflictions If sayth he I say I am iust my mouth shall condemne mee Againe the same Fryer Ferus hath these expresse wordes Non planè interijt Adam ille vetus vnde fit vt cum gratia sua Christus ad bona opera extimulat ipse Adam hoc est peruersa natura adijcit vel aliquid propriae complacentiae vel proprij commodi etc. Quo fit vt opus ipsum nunquam sit perfectum quamuis ex misericordia Dei non imputâ—tur pijs Old Adam is not yet wholly extinct whence it commeth that as Christ by his Grace prouoketh to Good workes so old Adam that is corrupt Nature either addeth some part of proper complacence or priuate commoditie the like Wherevpon it commeth that the Worke is neuer perfect although of Gods Mercie it be not imputed to the godly The same Fryer Ferus in an other place hath these expresse wordes Ob id Christus toties passionem suam praedixit vt penitus cordibus discipulorum infigeret vnde et ipsorum et nostra falus pendeat nempe in solo merito Christi non in operibus nostris Nos N. etiamsi omnia et faceremus aut pateremur ne pro vno quidem illoque minimo peccato satisfaceremus E Christi igitur merito salus nostra pendet huc igitur nunquam non respicienduÌ„ For that end did Christ so often foretell his Passion that he might deepely ingraffe in the heartes of his Disciples from whence both theirs and our Saluation commeth to weete from and in the onely Merit of Christ not in our owne Workes For wee although we should do or suffer all thinges yet could we not satisfie for any one Sinne no not for the least of all Our Saluation therefore dependeth vpon the Merite of Christ to which we must euer haue an eye Againe in an other place the same learned Fryer hath these words Quod nostra opera minus habeÌ„t id supplent opera Christi Imò sola opera Christi merita nostra Omnes N. iustitiae nostrae pannus menstruatae etc. What our workes want that Christes works doe supply Yea onely Christes workes are our Merites For all our Workes of righteousnesse are filthy Cloutes Fiftly S. Augustine auoucheth most constantly That without Gods mercie the best liuer on earth shall perish euerlastingly These are that holy auncient and great learned Fathers wordes Vae etiam laudabili vitae hominum si remota misericordia discutias eam Woe euen to the laudable life of man if without Mercie thou examine the same Sixtly because deuout Bernard sayth That the Sinne which maketh a diuision betweene God and vs can not be wholly taken away in this life Seuenthly because the graund Papist Aquinas whose Doctrine sundry Popes haue made Authenticall affirmeth resolutely That all the Good which man hath is of God and that therefore man can haue no Merite in Gods sight saue onely according to the presupposall of his holy Ordinaunce Eightly because the famous and learned Popish Schooleman Durandus auoucheth peremptorily That condigne Merite properly can not possibly be in any man Ninthly because the Popish Fryer and Byshoppe Angles euen in that his Booke which he dedicated to the Pope himselfe deliuereth this position for holsome and sound Doctrine viz. That mans Merites are altogeather vnworthy of eternall Glorie if Gods Promise be set apart Tenthly because Cardinall Bellarmine whose Doctrine to the Papistes is as Oraculum Apollonis telleth vs without stammering That man can not for his best Workes or Merites challenge any thing of God absolutely seeing all the goodnesse he hath commeth from
much Chapter 9. Proouing That true Merite and condigne Merite is all one That the regenerate doe Good works and receiue reward aboue their desertes That Good workes doe follow Iustification but goe not before the same That the best Workes of the regenerate are stayned with sinne and in rigour of Iustice deserue eternall death That Good workes are so necessarie to attaine eternall life as the way and meanes by which God hath decreed to bring his chosen to it but not as the cause thereof as without them it can not be had That Good workes are the effectes of Predestination depending vpon it not it vpon them That Good workes in a godly sense may be called Meritorious that is they so please God that of mercie he rewardeth them That without the mercie and promise of God they doe not merite Heauen That Charitie is not the forme of Fayth That Fayth as a worker doth not iustifie but respectiuely as an instrument apprehending Christes merites and applying them vnto vs. That Good workes though they be neither the efficient nor the formall nor the finall cause of Iustification which euer goeth before them yet are they the materiall cause and cause sine qua non as the Schooles tearme it the cause or condition without which Iustification shall not haue effect That Good workes must be done for three respectes That Gods Promise doth not make Good workes to be condignely worthy of the reward That condigne merite of Workes was not an Article of Popish fayth for more then 1540. yeares after Christ. Chapter 10. Proouing That Transubstantiation is a Monster lately begotten in Germanie and borne in Rome Chapter 11. Proouing That popish Inuocation doth not onely make Saintes the mediatours of Intercession but also of Redemption That it maketh Saintes ioynt purchasers of saluation with Christes most sacred blood so it be not in the same degree That it was not hatched for more then 1160 yeares after Christ. Chapter 12. Of the popish Communion vnder one kind Chapter 13. Of popish priuate Masse Chapter 14. Of Pope Martins Dispensation Chapter 15 Of worshipping of Images Chapter 16. Of Church-seruice in the vulgar tongue Chapter 17. Of the peeces of popish Masse Chapter 18. Of the mysteries of the popish Masse Chapter 19. Of kissing the Popes feete Chapter 20. Of praying vpon Beedes Chapter 21. Of changing the Popes name Chapter 22. Of the Paschal Torch Chapter 23. Of the popish Pax and the mysterie thereof Chapter 24. Of the Popes Bulles Chapter 25. Of the popish Agnus-dei Chapter 26. Of Candelmas-day Chapter 27. Of the dolefull Oath which popish Byshops make to the Pope Chapter 28. Of the popish Lent-fast Chapter 29. Of the annulling of popish Wedlocke Chapter 30. Of the Popes falsely pretended Superioritie ouer and aboue a generall Councell Chapter 31. Proouing That the Fayth and Doctrine of the Church of England is the old Romane Religion The Iesuites Proeme B. C. INtending to note the principall vntruethes of Bels Pamphlet I haue thought good first to salute his Epistle and see what holsome stuffe hee presenteth in that to his Patrons T. B. I Answere First that If I should stand vpon euery falsehood slaunder and coozening tricke which the Iesuite hath published and handsomely paint him out in his best beseeming colours time would sooner fayle me then matter whereof to speake Howbeit as I meane for the most part to let passe his slaunders his rayling wordes his fooleries his absurdities his contradictions and his impertinent trifles so will I by Gods holy assistance confute all the partes and parcels of his foolish and ridiculous Pamphlet not omitting any thing of any moment in the same Secondly that our Iesuite hath passed ouer in deepe silence my principall and chiefest groundes argumentes authorities reasons as not able to say any thing against them which the iuditious and honest Reader will soone perceiue with all facilitie Thirdly that our Fryer doth but snatch at peeces heere there with the which he thought he might best deale at the least in some colourable shew of wordes But let vs hearken I pray you to that attentiuely which he saith he found in my dedicatorie Epistle B. C. The Minister falleth roundly to the matter presenting his Patrons with a tricke of his occupation in his very first entraunce his wordes be these The visible Church sayth Bell as writeth Egesippus remayned a Virgin free from all heresies and corruptions during the life of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuing but after the death of the Apostles sayth hee errours by litle and litle crept into the Church as into a voyde and desart House This Collection which Bell hath made is powdred with lies and iugling trickes thicke and threefold Bell belyeth both Egesippus and also Eusebius whom be quoteth in the third Booke of his Historie in the two and thirtie Chapter as the relator of those wordes of Egesippus Read the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The Minister both abuseth his Patrons and others with a notorious vntrueth of his owne fathering that vpon Eusebius which is not there to be found Neither can this dealing of his proceed from other roote then meere malice as whose braines are employed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth T. B. I answere First that the Jesuites accusation which here he maketh against mee is too too grieuous and more then intollerable vnto godly eares For he chargeth mee first to haue powdred mine assertion with lyes and iugling trickes Then to haue done the same thicke and threefold Thirdly to haue belyed both Egesippus Eusebius Fourthly he impudently affirmeth that no such thing can possibly be found as I haue alleadged out of Eusebius Fiftly that my position is so false and so farre from the trueth that the name of Egesippus is not so much as once mentioned Sixtly that I haue of meere malice slaundered Egesippus and Eusebius being men of great learning Secondly that seeing the Diuell is the Father of Lyers the Jesuite may very well be thought to be his only Sonne But how shal this be prooued All that shal read his booke must needes thinke he sayth the trueth because he affirmeth it so impudently confidently I would say This text of Christes holy Ghospell may well be verified in the Jesuites their accursed Iesuited crew They loued the prayâ—e of men more then the glory of God The truth is neuer ashamed she will shew her selfe to the confusion of the newly hatched sect of Jesuites of the late start-vp Romish fayth and religion These are the expresse wordes of Eusebius as Ruffinus a very learned Father who liued aboue 1200. yeares agoe hath translated them Post haec idem scriptor
worthinesse in the workes them-selues but onely from Gods Promise and Merites of his Sonne This I challenge for a manifest vntrueth when as plentifull testimonies want not to prooue that Workes proceeding of Grace are Meritorious not onely for his Promise or Acceptation but also for the dignitie of the Workes Yea the Scriptures are euident in this poynt T. B. I answere that I haue soundly confuted in the Conclusions afore-going much more then the Fryer doth heere or is euer able to obiect Neuerthelesse I am content to answere in particular to whatsoeuer seemeth to carrie any colour of trueth though none in very deed B. C. Call the Worke-men and pay them their hyre where Reward is giuen to the Workes Whereof it followeth that Workes deserued it T. B. I answere First that the Pope may be ashamed to haue no better defenders of his Poperie For if the trueth were in their side better reasons would be giuen in defence of the same Secondly that all Worke-men do not alwayes deserue their hyre For many as experience teacheth are such idle loyterers and worke so slowly that their Maisters giue them ouer not thinking them worth halfe their hyre Thirdly that they who came but at the eleuenth houre and in the end of the day receiued as much hyre as they that came at the ninth sixt or third houre which plainely argueth that the hyre was not giuen for the worthinesse or condignitie of the Worke. Fourthly that they who doe nothing but which otherwise they are bound to doe do not worthily deserue hyre for doing of the same Fiftly that Johannes Ferus a learned Popish Fryer in his Commentaries vpon this text yeeldeth the same sense and meaning these are his wordes Docet haec Parabola primò gratiam esse non debitum quicquid a Deo nobis datur Omnes N. iustitiae nostrae tanquam pannus menstruatae Imò nè ipsae passiones quidem huius temporis sunt condignae ad futuram gloriam Quodsi aliquando mercedem audis polliceri scias non ob aliud esse debitum quam ex promissione diuina Gratis promisit gratis reddit Si igitur Dei gratiam et fauorem conseruare cupis nullam meritorum tuoruÌ„ mentioneÌ„ fac This Parable teacheth vs that it is Grace not Debt whatsoeuer God giueth vs. For all our righteousnesse is as filthy Cloutes Yea the very afflictions which we endure in this life are vnworthy of eternall life If then thou heare Reward sometime promised know that it is no otherwise debt saue only for the Promise which God hath made Freely he promised and freely he payeth the same If therefore thou wilt keepe Gods fauour grace make no mention of thy Merites Thus discourseth this learned Fryer out of whose wordes I obserue these worthy Lessons First that our workes deserue nothing condignely at Gods handes Secondly that whensoeuer we heare Reward promised we must then know that it freely proceedes of Mercie not of any worthines in our Workes Thirdly that God both without our Desertes promiseth and without our Desertes performeth the same Fourthly that we can not continue in Gods fauour if we doe but make mention of our Merites But doubtlesse if the mention of our Merites barely made be of force to take away Gods fauour from vs much more is the relying vpon our Merites and the challenging of Merite for the same able and of force to produce the same effect Againe in an other place the same Ferus hath these expresse wordes Non attendebant quod per ProphetaÌ„ dicitur Ego deleo peccata tua propter me propter me inquit non propter merita tua Solus Christus remittit peccata et quidem gratis nihil ad hoc faciunt merita nostra Non quod intermittenda sunt opera sed soli Deo gloria danda iuxta illud si seceritis omnia quae praecepta sunt vobis dicite serui inutiles sumus They regarded not what the Prophet sayth I put away thy sinnes for mine owne sake Hee sayth for mine owne sake not for thy Merites One and sole Christ doth forgiue sinnes and that freely our Merites helpe nothing thereunto Yet Good workes may not be omitted but the glory must be giuen to God alone according to that saying If ye shall doe all that is commaunded you yet say Wee are vnprofitable seruantes B. C. Likewise our Sauiour sayth Come yee blessed of my Father possesse you the kingdome prepared for you from the foundation of the world For I was an hungred and you gaue mee to eate Where our Sauiour signifieth that Heauen was giuen to Good workes for in more vsuall significant wordes it can not be spoken that Heauen is giuen as a Reward to the workes of mercie T. B. I answere first that the word For is not heere taken causaliter but consequatiuè to speake as the Schoole-doctors doe that is to say it doth not connotate the cause but the euent so as the sense is not that they did merite Heauen for giuing Meate to Christ but that by doing such charitable Workes which are the effectes of a true iustifying Fayth they shewed them selues to be the Children of God and the heyres of his Kingdome And this sense is clearely deduced out of the very text it selfe For seeing the kingdome of Heauen as Christ heere auoucheth was prepared for them before the foundation of the world and consequently before they were borne and so before they could doe any Good workes it followeth of necessitie that their Workes could not merit Heauen but onely intimate to the world that the inheritaunce of Heauen was due vnto them as to the children of God the heyres of the same For as the Apostle sayth If we be Sonnes then are we also Heyres Heyres of God and ioynt-Heyres with Christ. Yea as the same Apostle saith in an other place As he chose vs in him before the foundation of the World that we should be holy immaculate in his sight through loue Againe in an other place thus teacheth vs our Sauiour himselfe Non vos me elegistis sed ego eâ—egi vos et positi vos vt â—atis et fructum afferatis You haue not chosen me but I haue chosen you I haue put you that yee may goe and bring foorth fruit In another place the Apostle hath these wordes Whom he did predestinate them also he called whom he called them also he iustified whom he iustified them also he glorified Johannes Ferus that learned popish Fryer writeth in this manner Ego inquit elegi vos potest autem verbum hoc intelligi vel de electione ad Apostolatum vel de electione aeterna ad salutem Vtrobique N. gratia est non meritum vtrumque per Christum fit In ipso siquidem et per ipsum elâ—git nos Deus ante munâ—i constitutionem Sequitur Ego inquit qui Deus sum â—c propterea nullius inâ—igens ego qui
for a Pennie take thine owne and goe thy way Is it not lawfull for mee to doe as I will with mine owne Is thine eye euill because I am good I will giue to this last as much as to thee B. C. S. Austen sayth As Death is rendered to the Merite of sinne as a stipend so Eternall life to the Merite of iustice is rendered as a stipend T. B. I answere that our Jesuite is a shamelesse impudent and deceitfull dealer he both wrongeth S. Augustine and more then a litle abuseth his reader He clippeth S. Austens wordes that goe afore and cutteth away his wordes that follow and that done he triumpheth before his Reader as if the victorie were his owne But when I shall haue truly related S. Austens words as well precedent as subsequent the Fryer may returne to the Pope with a broken head and bloody face and truely tell his Holynesse that Poperie is ouerthrowne In one place S. Austen hath these wordes Misericordia et veritas obuiauerunt sibi vt nec misericordia impediat veritatem qua plectitur dignus nec veritas misericordiam qua liberatur indignus Quae igitur sua merita iactaturus est liberatus cui si digna suis meritis redderentur non esset nisi damnatus Sequitur Quod est ergo meritum hominis ante gratiam quo merito percipiat gratiam cum omne bonum merituÌ„ nostrum non in nobis faciat nisi gratia et cum Deus coronat merita nostra nihil aliud coronat quam munera sua Sicut N. ab initio fidei misericordiam consequuti sumus non quia fideles eramus sed vt essemus sic in fine quod erit in vita aeterna coronabit nos sicut scriptuÌ„ est in miseratione et misericordia Non itaque frustra Deo cantatur et mifericordia eius praeueniet me et misericordiae eius subsequetur me Vnde et ipsa vita aeterna quae vtique in fine sine fine habebitur et ideo meritis pracedentibus redditur tamen quia eadem merita quibus redditur non a nobis parata sunt per nostram sufficientiam sed in nobis facta per gratiam etiam ipsa gratia nuncupatur non ob aliud nisi quia gratis datur nec ideo quia meritis non datur sed quia data sunt et ipsa merita quibus datur Mercie and Veritie haue met togeather so as neither Mercie hindreth Veritie in which he is punished that is worthy neither Veritie is hinderance to Mercie which deliuereth the vnworthy What Merites therefore hath hee to boast of in his deliuerie who could not but be damned if he had as his merites do deserue What merite therefore hath man before Grace with which he may receiue Grace seeing all the good Merites we haue doe onely proceed of Grace and seeing God when he crowneth our Merites crowneth nothing else but his owne giftes Like as from the beginning of Fayth we attayned Mercie not because we were faythfull but that we might be faythfull euen so in the end that is in eternall life he will crowne vs in mercie and compassion The Prophet therefore sayth not to God in vaine His Mercie shall both goe before and also follow mee Wherevpon eternall life which in the end shal be possessed without end is rendred to precedent Merites howbeit because the same Merites to which it is giuen proceede not from any sufficiencie in our selues but are wrought in vs by Grace it is called Grace for no other end but for that it is freely giuen not for that it is not giuen to Merites but because the Merites them selues are giuen to which it is giuen All these golden sentences goe before that which our Fryer Jesuite citeth for his best ground Out of which learned Discourse I obserue these most worthy Lessons First that all men are sinners and stand in great need of mercie Secondly that the best liuer on earth should be damned eternally if hee found not more fauour then his best merits doe deserue Thirdly that all our goodnesse and best merites proceed of meere grace Fourthly that when God rewardeth our merites then doth he reward nothing els but his owne gifts Fiftly that as in the beginning in mercie we attained faith so also in the end in mercie we shall possesse eternall glory Sixtly that albeit eternall life be rendred to our merites yet doth it proceed wholly of Grace seeing our merites to which it is rendered are freely giuen vs and issue onely out of mercie and meere grace Now let vs see what followeth the words which our Fryer bringeth out of S. Austen in an other place he hath these words Et haec ne praeter mediatorem aliqua aâ—ia via quaereretur adiecet in Christo Iesu Domino nostro tanquam dicero audâ—to quod stipendium peccati sit mors quid â—e desponis eâ—tollere contrariam mortâ— vitam aeternaÌ„ tanquam debitum stipendium flagitare cui debetur vita aeterna vera iustitia est Si antem vera iustitia est ex te non est desursum est descendens a patre luminum vt haberes eam si tamen habes eam profecto accepisti quid N. habes quod non accepisti quapropter ô homo si accepturus es vitam aetornam iustitâ—ae quidem stipendium est sed tibi grati est cui gratâ—â— est ipsa iustiâ—â—ae tibi N. tanquâ—m debita redderetur si ex tâ— tibi esset iustiâ—â—â— cui debetur Nunc ergo de plenitudine eius accepimus non solum gratiam qui nunc iustè in laboribus vâ—que in finem vinimus sed etiam gratiam pro hac gratiâ— vt in requie postea sine fine vinamus And least Eternall life should bee sought for by some other way then by the Mediatour he added in Christ Iesu our Lord as if hee should say hearing that death is the stipend of sinne Why doest thou extoll thy selfe and desirest as a due stipend Eternal life which is contrary vnto death Eternall life is true iustice to him to whom it is due But if it be true iustice it is not of thy selfe it descendeth from aboue from the Father of Light that thou mayest haue it yet if thou hast â—t thou hast vndoubtedly receiued it For what hast thou which thou hast not receiued Wherefore O man if thou shalt receiue eternall life it is the stipend of iustice but to thee it is Grace to whom iustice it selfe is Grace for it should be giuen to thee as due vnto thee if thou haddest of thy selfe that iustice to which it is due Now therefore wee haue receiued of his fulnesse not Grace onely with which we now liue iustly in trauell vnto the end but Grace also for this grace that wee may afterward liue in rest world without ende In an other place Saint Austen hath these expresse and golden Wordes Humana quippe superbiâ— tanquam praesumens de viribus liberi
they neither any way can they be worthy condigne or truly Meritorious of eternall Glorie But as the troublesome way by which a man passeth to possesse the inheritaunce which his father hath freely giuen him may be sayd to worke and procure the actuall possession of the Inheritaunce not condignely or worthily to deserue the same euen so may our sufferinges be sayd to worke and procure our Glorification as a condition required at our handes or the way by which we must passe to it but neuer to be condigne worthy or meritorious of the same The reward is freely giuen by the Grace of our Adoption but that Grace maketh not our Workes meritorious and worthy of Heauen which they neither doe nor euer can deserue The 2. Conclusion Good Workes follow Iustification but they neither doe nor can goe before the same The latter part is euident because Without Fayth we can not please God Neither Can an euill tree as our maister Christ telleth vs bring foorth good fruite To which I adde with Christes Apostle that Whatsoeuer is not of fayth is sinne The former part is clearely deduced out of these wordes of our Lord Iesus Euery good tree bringeth foorth good fruite S. Austin pithily prooueth both the partes in these sweete short and golden wordes Opera sequuntur iustificatum non precâ—dunt iustificandum Workes follow him that is alreadie iustified but they goe not before him that is to be iustified The 3. Conclusion The best Workes which the regenerate doe are vnperfect polluted with sinne and in rigour of Iustice Mercie set apart deserue eternall Death I prooue it first because the Prophet of God telleth vs that all our righteousnesse is as filthy cloutes spotted and stayned with sinne Vpon which wordes holy Bernard yeeldeth this most excellent and Christian CoÌ„mentarie Nostra enim siqua est humilis iustitia recta forsitan sed non pura nisi fortè meliores nos esse credimus quam patres nostrâ—s qui non minus veraciter quam humiliter aiâ—bant omnes iustitiae nostrae tanquaÌ„ pannus menstruatae mulieriâ— For our base Iustice if wee haue any is perchaunce right but not pure or perfect vnlesse perhappes we beleeue that we are holier then our Fathers were who sayd as truely as humbly All our Righteousnesse is as filthy Cloutes Thus writeth the Popish Abbot an excellent Learned man Out of whose wordes I obserue first that the best Workes we doe are impure and vnperfect Secondly that our forefathers were as holy and perfect as we are who for all that confessed not onely of humilitie but most truely that our best Workes are vnperfect and stayned with sinne Secondly because S. Paul denied himselfe to be perfect Not saith he as though I had already attayned to it either were already perfect But Christ is our Iustice our sanctification our redemption in him we are perfect and consuÌ„mate Thirdly because the same Bernard hath these golden wordes Quomodo enim pura iustitia vbi adhuc non potest culpa deesse recta quidem interim videri potest iustitia hominum si tamen peccato non consentiant vt non regnet in eorum mortali corpore For how can their Iustice be pure who can not be without sinne Yet may the Iustice of men be right if they consent not to sinne nor suffer it to raigne in their mortall bodyes In which respect S. Iohn sayth That the faythfull sinne not because they suffer not sinne to raigne in them Fourthly because The reward of sinne is death and yet doe the best lyuers offende in many thinges Fiftly because the same Bernarde saith in an other place thus Omne quod natum est ex Deo non peccat sed hoc dictum est de predestinatis ad vitam non quod omnino non peccent sed quod peccatum ipsis non imputetur All that is borne of God sinneth not but this is spoken of the Predestinate to life not because they sinne not at all but for that sinne is not imputed to them Fiftly because S. Austen declareth this so plainely as none that ponder his words seriously can longer stand in doubt thereof these are his expresse wordes Ecce quemadmodum qui ambulant in vijs Domini non operantur peccatum et tamen non sunt sine peccato quia iam non ipsi operantur iniquitatem sed quod habitat in eis peccatum Behold how they that walke in the wayes of the Lord doe not sinne and yet are they not without sinne because now they themselues do not worke iniquitie but the sinne that dwelleth in them This Golden assertion of S Augustine Bernardus that learned religious Abbot coÌ„firmeth in these words Cupiâ—bat dissolui et cum Christo esse sciens quod peccatum separans inter nos et Deum penitus auferri non poterit donec liberemur a corpore Th'apostle desired to be dissolued and to be with Christ knowing that sinne which maketh a diuision betweene God and vs cannot wholly be taken away while we remaine in this body Out of these Testimonies of these great learned Doctors I obserue these memorable documentes First that the Children of God walke in his wayes Secondly that such their walking is vnperfect and polluted with sinne Thirdly that they are not without sinne Fourthly that this their sinne is not actuall and voluntarie but inuoluntarie and originall Fiftly that this originall sinne which still remayneth in the regenerate is such a sinne as maketh a separation betweene them and their God Sixtly because our Reconciliation with God doth not wholly purge vs from all sinne really but onely imputeth not the sinne remayning in vs vnto our charge or condemnation I will alledge the very wordes of the Latine vulgar edition to which all Papistes are tyed by their late councell of Trent Thus writeth the holy Apostle Quoniam quidem Deus erat in Christo mundum reconcilians sibi non reputans illis delicta ipsorum Because God was in Christ when he reconciled the world to him selfe not imputing their sinnes vnto them Thus discourseth S. Paul out of whose wordes I note two Lessons viz. the thing that was done and the manner of doing the same The thing done was the reconciling of the world vnto God The manner thereof was in not imputing their sinnes vnto them not in taking away their sinnes from them Sixtly this Conclusion is prooued at large both in the Chapter of Veniall sinnes in this present Triumph and in the Antepast in the Chapter of Originall Concupiscence See and note well the 7. Conclusion The 4. Conclusion Good Workes are so necessarie to attaine eternall life as the vsuall ordinarie and vndoubted way and meanes by which God in his great mercie and loue decreed from eternitie to bring his Elect to saluation as without the same none euer were are or shal be saued world without end when possibilitie time
Gods meere fauour grace and good pleasure without all desertes of Man Seuenthly that our Vocation our Iustification and our Glorification are the effectes of Predestination I therefore conclude that Good workes are not the cause why Gods children possesse Heauen as their inheritaunce seeing it is the effect of Predestination yet that they are the ordinarie way and meanes by which God decreed in his eternall purpose to bring his Elect to Heauen For as he ordayned the end that is to say the Kingdome of Heauen or Eternall life so also ordayned he the way and meanes to attaine the same that is to say Vocation Iustification Fayth and Good workes Yea euen among Men whosoeuer intendeth the Ende intendeth also the Meanes The 6. Conclusion Good workes in a godly sense very vsuall frequent in the holy Fathers may truly be sayd to be meritorious that is to say they please God and are so acceptable in Gods sight that of mercie he rewardeth them farre aboue their desertes This Conclusion is sufficiently prooued by the reasons alleadged in the first Conclusion I will here onely annexe the testimonie of Bernard that famous and learned Popish Abbot In one place he hath these wordes Sic non est quod iam quaeras quibus meritis speremus bona praesertim cum audias apud Prophetam non propter vos sed propter me ego faciam dicit Dominus sufficit ad meritum scire quod non sufficiant merita So there is no cause that thou shouldest now aske by what merites we hope for Glorie especially since thou hearest the Prophet say I will doe it sayth the Lord not for your sake but for mine owne selfe It is enough to merite to know that our merites are not sufficient Againe in an other place the same Bernard hath these wordes Deest gratiae quicquid meritis deputas Noâ—â— meritum quod gratiam excludat Horreo quicquid de meo est vt sim meus nisi quod illud magis sorsitan meum est quod me meum facit Gratia reddit me mihi iustificatum gratis et sic liberatum a seruitute peccati It degenerateth from Grace whatsoeuer thou ascribest to Merit I will no Merite that excludeth Grace I abhorre whatsoeuer is of mine owne that I may be mine owne vnlesse perhappes that is more mine owne which maketh me mine owne Grace iustifieth me freely to my selfe and so deliuereth me from the bondage of sinne In an other place the same Bernard hath these wordes Iam vero de vita aeterna scimus quia non sunt condignae passiones huius temporis ad futuram gloriam nec si vnus omnes sustineat Neque N. talia sunt hominum merita vt propter ea vita aeterna debeatur ex iure aut Deus iniuriam aliquam faceret nisi cam donaret Nam vt taceam quod merita omnia Dei dona sunt et ita homo magis propter ipsa Deo debitor est quam Deus homini quid sunt merita omnia ad tantam gloriaÌ„ denique quis melior est Propheta cui Dominus ipse tam insigne testimonium perhibet dicens Virum inueni secundum cor meum Veruntamen et ipse necesse habuit dicere Deo non intres in iudicium cum seruo tuo Domine Now touching eternall life we know that the sufferinges of this time are not worthy of the glory to come no not if one endure all For the Merites of men are not such that for them eternall life is due by right or that God should do some iniurie if he gaue it not For to let passe that all Merites are the giftes of God and so man is rather debter to God for them then God to man What are all Merites to so great Glorie In fine who is better then the Prophet to whom our Lord giueth so worthy a testimonie saying J haue found a man according to my heart howbeit hee had need to say to God Enter not into iudgement with thy seruant O Lord. Thus writeth the deuote and religious Abbot Bernard who though he liued in the greatest mist of Poperie and so was carried away with some errours of his time yet did he teach most Christian doctrine almost in all his workes And because he was reputed a great Papist and of high esteeme in the Church of Rome his testimonie is euer most forcible against Papistes the Pope and Church of Rome Out of this his most learned and Christian Discourse I obserue many godly memorable Lessons First that our best workes doe merite nothing Secondly that our greatest and best merit is this viz. to know that our supposed merites are not sufficient Thirdly that how much soeuer be it more be it lesse We ascribe to Merites so much doe we derogate from Gods grace And consequently seeing we may not derogate from the Grace of God in any respect it followeth of necessitie that we cannot challenge any thing of Merite Fourthly that Grace doth iustifie vs freely and consequently that our Workes doe not iustifie at all Fiftly that though one man could suffer as much as all men doe yet could not that man condignely Merite heauen Sixtly that eternall life is not due to mans Merites Ex iure that is to say Condignely and of right Seuently that God should doe no man wrong if he gaue it not But doubtlesse if Good workes did merite Heauen God should doe wrong to many a man in not giuing it For to withhold and keepe a mans right from him is a notorious and knowen wrong Eightly that a Man is more indebted to God then God to Man And this reason my L. Abbot Bernard yeeldeth for the same viz. Because Heauen or Eternall life is the free gift of God The 7. Conclusion Good workes euen by Popish doctrine without the mercie and promise of God in his Sonne and our onely sauiour Christ Iesus doe not condignely merite Heauen This is soundly prooued by all the reasons of the third Conclusion But I will prooue it by other euident meanes S. Augustine hath these expresse wordes Vae eâ—iam laudabili vitae homiâ—â—m si remotu misericordia â—iscautias â—am Woe euen to the best liuers on earth if thou extend not thy Mercie to them For this cause doth the holy Prophet desire God Not to enter into iudgement with him And he addeth this reason Because 〈◊〉 mâ—n liuing can 〈◊〉 iustified in his sight Againe the same Prophet confesseth in an other place That if God deale extreamely in punishing what is done amisse none lyuing no not the best of all iâ— abâ—e to endure his iustice Abbot Bernard hath these expresse wordes Peccatum separans inter nos et Deum penitus auferri non poterit donec liberemur a corpore The sinne that separateth vs from God can not wholly be taken away while we remaine in this world He speaketh of Concupiscence euill desires Loe originall
Concupiscence which remayneth in vs till the houre of death excludeth vs from God and prepareth Hell for vs. The same Bernard in an other place hath these wordes Necesse est primò omnium credere quod remissionem peccatorum habere non possis nisi per indulgentiaÌ„ Dei. Deinde quod nihil prorsus habere que as operis boni nisi et hoc dederit ipse Postremò quod aternam vitam nullis pâ—tâ—s operibus promereri nisi gratis detur et illa First of all thou must beleeue of necessitie that thou canst not haue remission of thy sinnes vnlesse God will giue thee a pardon for the same Then thou must beleeue that thou canst not haue any Good worke at all vnlesse thou receiue it at Gods hand Last of all thou must beleeue that thou canst not merite eternall life by any Workes vnlesse it be freely giuen of Mercie The famous Papist and great learned Schoole doctor Durandus disputeth this difficultie so soundly and plainely as euery Child may with all facilitie perceiue the trueth thereof These are his expresse wordes Tale Meritum de condigno inuenitur inter homines sed non est hominis ad Deum Quod patet quia quod redditur potius ex liberalitate dantis quam ex debito operis non cadit sub merito de condigno strictè et propriè accepto Sequitur quod si quis dicat quod quamuis Deus non constituatur nobis debitor ex aliquo nostro opere constituitur tamen debitor ex sua promissione quam exprimit scriptura non valet propter duo Primum est quod promissio diuina in scripturis sanctis non sonat in aliquam obligationem sed insinuat meram dispositionem liberalitatis diuinae SecunduÌ„ est quod quod redditur non redditur ex debito operis sed ex promissione praecedente non quod redditur ex merito operis de condigno sed solum vel principaliter ex promissu Et ita non est illud debitum de quo loquimur Et sic patet quod meritum de condigno strictè et propriè sumptum viz. pro actione voluntaria propter quam operanti debetur merces ex iustitia sic quod si non reddatur ille ad quem pertinet reddere iniustè facit et est simpliciter et proprièiniustus non est hominis ad DeuÌ„ Et ideo propter tale meritum cum sit homini simpliciter impossibile non est necesse in nobis ponere gratiam vel charitatem habitualem Such condigne Merite is found among men but is not betweene God and man Which hereby is cleare because that which is rendered rather of the liberalitie of the giuer then of debt due to the worke falleth not vnder condigne Merite properly so called If any say that though God become not our debter by reason of our Worke yet is he made our debtour by reason of his Promise whereof the Scripture maketh mention that answere is of no force for two respectes First because Gods Promise in the holy Scriptures doth not sound to any Bond but insinuateth the meere disposition of Gods liberalitie Secondly because that which is giuen is not giuen for the debt arysing of the Worke but of promise that went before not that it is rendred for the condigne Merite of the worke but onely or principally for his Promise sake And so there is not that debt of which we speake And so it is cleare that condigne Merite properly so called viz. for a voluntary action for which reward is due of iustice to the worker so that if it be not rendred hee to whom it apperteyneth to giue it doth vniustly and is simply and properly vniust is not betweene God and man And therefore for such a Merite seeing it is simply impossible to man there is no need to put in vs grace or charitie habituall Thus disputeth M. Durand out of whose golden periods I gather many memorable Obseruations First that condigne Merite can not be betweene God and man Secondly that eternall life is the free gift of Gods liberalitie not proceeding of any debt or duetie due to the best Workes which we doe Thirdly that God rewardeth vs principally for his Promise sake and not for any thing wee either haue done or possibly can doe Fourthly that condigne Merite is so farre aboue mans capacitie and reach that no man can by any possibilitie haue it And consequently that late Popish condigne Merite of Workes is ridiculous absurd and impossible Gregorius Ariminensis Thomas Waldensis Paulus Burgensis Marsilius and Etkins fiue most zealous Papistes doe all with one assent affirme very constantly that mans Workes are not meritorious of eternall life how holy soeuer the man be All this is prooued at large in my Suruay of Poperie Dominicus Soto a zealous Monke and famous Popish writer telleth the Papistes roundly and peremptorily and teacheth them grauely that no pure man is able to make condigne satisfaction for his sinnes and so a fo tiori against his will and meaning that no man can by condigne Merite attaine eternall life These are his expresse wordes Perfectâ— satisfactio est â—lla cuius vâ—â—â—r es pratium totum emanat a debitore nulla vel prae â—â—niente vel interueniente gratia creditoris taliter vt sit redditio aequiuâ—lentis alias indebiâ—a voluntarâ—â— Perfect satisfaction is that whose value and price proceedeth wholly from the debtour without either preuenting or interuenting grace of the creditour so as the voluntarie reddition be of that which is equiualent and not otherwise due Thus writeth the Popes zealous and learned Fryer Sotâ— whose Doctrine I admit for the trueth and willingly subscribe thereunto Hee teachâ—th vs foure things First that the satisfaction must proceed wholly from the debtour Secondly that there must be no preuenting nor interuenting Grace of the creditour Thirdly that there must be equiualent restitution Fourthly that that equiualent reddition must be a worke which otherwise is not due These foure conditions which our Popish M. Soto the Dominican Fryer requireth in euery Satisfaction when any Papist can find in any one of their Merites or Satisfactions I will be his bondman neither shal the Popes holinesse be excepted But to come to this Bondage vpon this Couenant I am in no feare at all For the Ethnicke Philosopher Aristotle perceiued by the naturall discourse of right Reason that no man can euer make condigne Satisfaction to God and his naturall Parentes For which respect Christ himselfe teacheth vs to acknowledge our selues vnprofitable seruantes euen when wee haue done the best we can For which respect S. â—amos assureth vs that the best liuers offend in many thinges For which respect the Popish angelicall and chiefest Doctor Aquinas whose Doctrine two seuerall Popes haue confirmed for Authenticall telleth both the Pope and vs very constantly that God is not simply and truely sayd to be debtour to vs but to him selfe and his owne
absolutely and condignely require any thing at Gods hand seeing all goodnesse proceedeth onely from God saue onely in respect of his Promise freely made to man without all desertes of man These are the expresse wordes of the Cardinal Quod vero attinet ad rem ipsam Durandi sententia si nihil aliud vellet nisi merita nostra non esse ex condigno siue ex iustitia absolutè sed tantuÌ„ ex hypothesi id est posita liberali Dei promissione non esset reprobanda Sequitur respondeo absolutè non posse hominem a Deo aliquid exigere cum omnia sint ipsius tamen posita eius voluntate et pacto quo non vult exigere a nobis opera nostra gratis sed mercedem reddere iuxta proportionem operum verè possumus ab eo mercedem exigere quomodo seruus non potest absolutè a Domino suo vllum premiuÌ„ postulare cum omnia qua seruus acquierit Domino suo acquirat tamen si Domino placeat donare illi opera sua et pro eijsdem tanquam sibi non debitis mercedem promittere iure mercedem pro suis operibus postulabit Touching the matter it selfe Durands opinion if he had no other meaning but that our Merites are not absolutely iust condigne but onely hypothetically in respect of Gods liberall Promise could not be reiected Sequitur I answere that man can not absolutely exact any thing of God seeing all thinges are Gods owne howbeit his Will and Couenant being made that he will not exact our workes of vs freely but will reward them according to their proportion we may truly require hyer of him like as a Bondman can not absolutely require any reward of his Lord seeing euery thing which the Bondman gayneth is gotten and gained to his Maister yet for all that if it shall please his Lord and Maister to bestow his workes on him and to promise reward for the same as if they were not due vnto him then may the Bondman iustly demaund reward for his workes Thus disputeth Frier Cardinall Bellarmine and consequently this is all that all Papistes say or possibly can say for the life of their Pope and Popish doctrine And yet it is euident to euery iudicious Reader that the Cardinall hath vnawares quite ouerthrowne Poperie and turned it vpside downe For out of his Doctrine these poyntes are deduced most manifestly First that Durandus his opinion hath put him to his best Trumpe Secondly that Durandus his opinion as is already prooued is this viz. That the Merite of Workes in the best liuer on earth can not truly and properly be called Meritum ex condigno Condigne Merite but onely in way of Gods free acceptation and in respect of his Promise freely made to man without all desertes Thirdly that the Cardinall plainely ouercome with the force of Durands reasons for the trueth will in time euer preuaile graunteth his opinion in this sense afore touched For hee sayth plainely If Durand admit Merite in respect of Gods Promise his opinion can not be reprooued Fourthly that our Iesuite Fryer Cardinall maketh good that Doctrine which my selfe doe heere defend as which is the selfe same that Durand holdes And consequently if Bellarmine and his fellowes with their Popish followers would stand constantly to their owne Doctrine which they publish in printed Bookes wee and they should soone agree and these great Controuersies would haue an end Fiftly that man can not exact any thing absolutely at Gods hands because all things are Gods owne Sixtly that in respect of Gods good pleasure and couenaunt freely made to man man may truly require reward at Gods hands Yea my selfe graunt that we may not onely truly but also iustly require reward at Gods handes in regard of his Promise freely made vnto vs. But withall I euer denie that any reward is due to our best Workes for any condigne Merite or Desert of or in our Workes Gods free Acceptation Mercie and Promise set apart For as S. Austen sayth grauely Vae etiam laudabils vitae hominum si remota misericordia discutias eam Woe euen to the best liueâ— vpon earth if thou examine his life thy Mercie set apart Now heere I would admonish the gentle Reader by the way to distinguish these two wordes aright with mee viz. Iustly and Condignely For although the children of God may in respect of his mercifull Promise require euen of Iustice reward for their Good workes yet can they not any way Condignely require the same The disparitie consisteth in this viz. that albeit Gods Promise be enough to make the reward Iustly giuen yet it is not sufficient to make our Workes Condignely worthy of the same The reason is euident because Iustice heere spoken of is not absolute but respectiue connotating the free Promise of God but Condignitie is absolute connotating intrinsecally the perfection and worthines of the worke Secondly after Fryer Angles had disputed this question pro et contra both affirmatiuely and negatiuely in the end he plainely confesseth though vnawares the selfe-same Doctrine which I now contend to prooue He telleth vs forsooth that the price of euery thing may be equall to the value and worth of the same thing two wayes First sayth he of the Nature of the thing Secondly of the Pact Couenant and Promise of him that doth promise the same thing For sayth our Fryer Byshoppe if one Penny be the full value answearable to the worke yet if a greater reward be promised which far exceedeth the worth value of the worke wrought then that reward is also due by couenaunt and hereupon this great learned Fryâ—r Byshoppe concludeth rounly I had almost sayd learnedly that though our Good workes come farre short of eternall life if we respect the worthynesse thereof yet doe they condignely merite the ioyes of Heauen if we respect the free Promise of Christ Iesus And this condignitie of Workes our Fryer calleth aequalitie of Promise onely But heere our Byshoppe Fryeo by his fauour I speake it sheweth himselfe a very noddie For doubtlesse Promise albeit it doth truely inferre Iustice in respect of him that promiseth yet can it neuer inferre Equalitie betweene the worke and the reward For example sake If our Fryer should wish me to lend him my Cloake to defend him from a showre of raine and withall should promise to giue me an hundred poundes for the loane then doubtlesse were it true to say that after such loane an hundred poundes were of Iustice due vnto me yet withall it would be most true also that such loane of my Cloake were not the condigne Merite of that hundred poundes I willingly graunt that eternall life is due to the workes of Gods elect and that it is as well the crowne of Iustice as of Mercie But withall I constantly auouch that God bestoweth it on his Elect freely for his owne names sake not for any merite worthinesse or
frâ—tres magis satagite vt per bona opera câ—râ—aÌ„ vestraÌ„ vocationem et electionem facâ—utis Againe thus Whom hee hath Predestinate those hath he Called and whom he hath Called those hath he Iustified and whom he hath iustified those hath he glorified Secondly to auoyde tormentes which are due to all euill workes For as th'Apostle teacheth vs Death is the stipend of sinne And our M. Christ telleth vs That euery euill Tree which bringeth not foorth good fruite shal be cut downe and cast into the Fire Yea that hee which had not on a Wedding garment was bound hand foote and so cast into vtter darkenesse Thirdly to attaine corporall and eternall reward So sayth holy Writ Come yee blessed of my Father possesse the kingdome prepared for you from the beginning of the world for I was hungry and yee gaue mee to eate I was thirsty and yee gaue mee to drinke For which respect Moses is sayd to haue had regard vnto reward And euen so is reward promised to him that giueth but a cuppe of cold Water in Gods name In respect of our Neighbours for diuers considerations First to put away scandall Woe to that man by whom scandall commeth you are the cause that Gods name is blasphemed among the Gentiles Secondly that we may profite our Neighbours by our good examples Let your Light so shine before men that they may see your Good workes and glorifie your Father which is in Heauen Now because our late Popes our newly hatched Jesuites and Jesuiteâ— Papistes are so full of Good workes at least in their owne corrupt perswasions that they are able with the same to merite Heauen and eternall Glorie I am content to imploy my Penne in speaking a litle thereof that the world may vnderstand the same for edification sake I will say nothing of the outragious behauiour of the Romish Papistes in time of Carnâ—uà le at Rome when and where for many dayes or rather weekes togeather men and women gadde vp and downe in the streetes and into houses some on Horse-backe some on foote transformed vnder Vizardes men into womans apparrell and women into mans apparrell and so to the great scandall of all good people that see or heare thereof worke wickednesse as the same goeth intollerable and odible to God and all good men Two kindes of notorious workes I will onely touch for the present the Stewes the Hospitall De sancto spiritu The Romanes forsooth are so mortified and so holy partly by the Pope for the time being who if he be truely named is not onely Holy but Holynesse it selfe in the abstract partly by the preachinges and other instructions of Jesuites and Iesuited Popelinges that the Pope forsooth must perforce permit them to haue common Brothel-houses or Stewes so to satisfie their beastly inordinate carnall lustes I meane not heere to dispute whether sinne in some cases may be tolerated or noe I haue written of that subiect else where at large But this I meane for the good of the Reader and edification-sake to make it euident to the world that the Romish Papistes who glorie in their meritorious workes are the worst liuers vpon earth The Stewes are not sufficient to bridle the outrage of the inordinate carnall lust of the Saints at Rome but they must further haue a second Toleration or Dispensation for an Hospitall of Charitie forsooth called for the surpassing vertue thereof by the name of the holy Ghost The end of this Hospitall is this to keepe Whores and Whore-maisters from villanous and most cruell Murders Euery night one of that holy Hospitall whatcheth diligently and turning about a Wheele made for the purpose receiueth new borne Bastardes into their câ—stodie The Wheele is so artificially contriued that they can not know or see who bringeth the said Infant-bastardes The Children are curteously receiued haue vsage and education as if they were legitimate The Hospitall is very rich and well able to maintaine all that are brought thither It findeth moe and more able friendes then any other Hospitall More Landes and Goods are giuen to it then to any other And no maruell seeing all that the Romish Saintes doe giue to it is giuen for the maintenaunce and education of their beloued Bastardes When these Bastards come to yeares of discretion either sooner or latter as it seemeth good to the Fathers then they come to visite the sayd Hospitall and to see their owne Bastardes and for a worke of Charitie they make choyse of those whom they loue and like the best Will not such Holy workes of mercie merite Heauen condignely by Popish Fayth and Diuinitie it is approoued with great solemnitie But how will some say doe the Fathers know their owne Bastardes I answere that it is a thing very easie to be done For the Fathers and Mothers or some by their procurement doe hang about the neckes of their Bastardes speciall Tokens or Iewels by which they may know them an other day Which Tokens the Gouernours of the Hospitall by the Lawes thereof which they are sworne to obey obserue and performe must carefully from time to time keepe and see that they neuer be taken from their Neckes during their aboade in the sayd Hospitall This Storie I haue for this end heere inserted that the world may know the meritorious workes of the Pope Iesuites and other Romish Papistes The censure whereof I leaue to the iudicious and honest Reader The 11. Conclusion As it is true by the constant Doctrine of best Learned Popish Writers that the best Workers are not condignely meritorious of Eternall life without the Promise of God made to reward them So it is in like maner true also that albeit by reason of Gods Promise the Reward be iustly both giuen and expected yet neither doth nor can the sayd Promise in reâ— veritate and true estimation of the Worke and the Reward make the worke condignely meritorious of the same Reward Eternall glorie I euer vnderstand This Conclusion consisteth of two partes the former whereof is copiously prooued in the seuenth Conclusion afore-going The latter I prooue by many meanes and inuincible reasons First because a Promise although it make the thing promised to be iustly a kind of debt and so of iustice both required and expected neither doth nor can change the nature of the Worke or attribute any condignitie or worthinesse to the same Secondly because the Promise is freely made and farre exceedeth the worthinesse of the Worke. So sayth the popish Fryer John de Combis in these very wordes Deus nes punit citra condignum remunerat vltra condignum God punisheth vs lesse then we be worthy and rewardeth vs farre aboue our desertes So sayth Abbot Bernard in these expresse wordes Aeternam vitam nullis potes operibus promereri nisi gratis detur et illa Thou must beleeue that thou canst not merite eternall life with any